iUfi 


frJMWW. 


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FROM    THE   LIBRARY   OF 
REV.    LOUIS    FITZGERALD    BENSON,   D.  D. 

BEQUEATHED    BY    HIM    TO 

THE   LIBRARY   OF 

PRINCETON   THEOLOGICAL   SEMINARY 


Sc8 

C.  2- 


THE 


DOMESTIC  CHAPLAIN, 


,   J  THE  * 

DOMESTIC  CHAPLAIN ; 

BEING 

FIFTY-TWO  SHORT  LECTURES, 

WITH 

APPROPRIATE   HYMNS, 

ON  THE 

MOST  INTERESTING  SUBJECTS, 

FOR 

EVERY  LORD'S  DAY  IN  THE  YEAR. 

DESIGNED  FOR  THE  IMPROVEMENT  OF  FAMILIES  OF  EVERY 
CHRISTIAN   DENOMINATION. 

by  JOHN  STANFORD,  m.  a, 


As  for  me  and  my  house,  we  will  serve  the  Lord. 

JOSHUA. 


$eto*$orft: 

Printed  and  sold  by  T.  tf  J.  Swords,  No.  160  Pearl-street , 
sold  also  by  the  Author,  No.  81  Fair-street. 

1806. 


District  of  Neu-Yorli,  a. 

Be  IT   REMEMBERED,   That  cm  the 
eighteenth  day  of  August,  in  the  thirty-first 
(L.  S.)  year   of  the   Independence   of  the  United 

States  of  America,  John  Stanford,  of 
the  said  District,  hath  deposited  in  this 
office  the  title  of  a  book,  the  right  whereof  he  claims  as  Author, 
in  the  words  following,  to  wit:  "  The  Domestic  Chaplain:  being 
fifty-tvoo  short  Lectures,  with  appropriate  Hymns ,  on  the  7nost 
interesting  Subjects,  for  every  Lord's  Day  in  the  Tear.  Dcsigne  I 
for  the  Improvement  of  Families  of  every  Christian  Denomina- 
tion. By  John  Stanford,  M.A.  *  As  for  me  and  my  house,  we 
w ill  serve  the  Lord.y    jfoshua." 

In  conformity  to  the  Act  of  the  Congress  of  the  United 
States,  entitled,  "  An  Act  for  the  Encouragement  of  Learning, 
by  securing  the  Copies  of  Maps,  Charts,  and  Books,  to  the 
Authors  and  Proprietors  of  such  Copies,  during  the  Times 
therein  mentioned;"  and  also  to  an  Act,  entitled,  u  An  Act 
supplementary  to  an  Act,  entitled,  An  Act  for  the  Encourage- 
ment of  Learning,  by  securing  the  Copies  of  Maps,  Char:-, 
and  Books,  to  the  Authors  and  Proprietors  of  such  Copies, 
during  the  Times  therein  mentioned,  and  extending  the  Bene- 
fits thereof  to  the  Arts  of  Designing,  Engraving,  and  Etching 
Historical  and  other  Prints." 

EDWARD  DUNSCOMB, 

Clerk  of  the  District  of  New-Tor k 


A2 


ADDRESS, 


ALTHOUGH  the  title  affixed  to  this  volume  of 
Lectures  be  sufficient  to  express  the  use  for  which 
they  are  principally  designed,  it  may  not  be  unne- 
cessary to  explain  the  motives  which  induced  their 
publication.  It  was  not  a  love  of  novelty  in  divinity ; 
for,  as  our  Lord  hath  said,  No  man  having  drank 
old Wine  straightxvaij  desircth  nexv;for,  he  saith,  the 
old  is  better.  Nor  was  it  from  a  wish  to  court  the 
applause  of  the  learned;  for  I  have  studied  that 
simplicity  of  style  which  best  suits  the  mixed  ca- 
pacities usually  found  in  domestic  circles.  But,  my 
aim  is  to  be  useful  in  promoting  the  moral  interest 
of  families,  by  disseminating  some  of  the  most  im- 
portant truths  of  the  Gospel,  in  an  agreeable  variety, 
without  regard  to  those  perplexing  controversies  too 
prevalent  among  professors  of  Christianity.  I  have 
also  in  view,  the  assistance  of  congregations  and  so- 
cieties in  the  country,  who  are  frequently  destitute 
of  stated  Ministers;  presuming  this  volume,  in  the 


,iii  ADDRESS. 

hand  of  a  good  reader,  may  be  the  means  of  secur- 
ing the  attendance  of  the  people,  and  promoting 
their  instruction.  From  a  pretty  general  acquaint- 
ance with  mankind,  I  am  confident  that  the  respect- 
ability of  any  community  depends  on  the  virtue  of 
the  families  of  which  it  is  composed.  I  am  equally 
confident,  that  domestic  life  is  capable  of  produc- 
ing very  great  sources  of  disquietude,  or  of  enjoy- 
ing a  very  high  degree  of  happiness. — That  the  Gos- 
pel of  Christ  is  calculated  to  correct  improper  habits, 
and  afford  consolation  under  sufferings,  and  that  it 
enjoins  duties  productive  of  good  order  and  real  plea- 
sure, is  disputed  by  none  who  are  acquainted  with 
its  divine  precepts.  For  these  reasons  I  have  con- 
structed my  Lectures  in  that  form,  and  under  that 
title,  which  I  presumed  would  be  best  calculated  to 
make  their  way  into  Christian  families  of  different 
denominations;  and,  under  the  benediction  of  the 
Almighty,  contribute,  in  some  small  degree,  to  the 
valuable  fund  of  personal  and  social  improvement. 
Infallibility  is  not  the  prerogative  of  man.  I  know, 
as  an  excellent  writer  has  observed,  u  there  will  be 
inaccuracies  in  theology  while  men  preach,  and  errors 
in  governments  while  men  rule."    This,  however, 


ADDRESS.  it 

should  make  us  set  the  higher  value  upon  the  pure 
word  of  God:  I,  therefore,  freely  acknowledge  how 
much  I  need  the  forbearance  of  my  heavenly  Father, 
and  the  candour  of  my  readers  in  this  publication. 
Still  it  is  a  duty  which  I  owe  to  the  same  Almighty 
Being  and  to  my  own  conscience,  in  this  prefatory 
Address,  to  declare,  I  am  now  passing  the  meri- 
dian of  life,  and  by  numberless  incitements,  am 
called  to  anticipate  death  and  eternity.  Time  is 
short,  truth  is  divine  and  inestimably  precious. 
Under  these  impressions,  the  following  Lectures 
were  composed,  and  are  now  made  public.  And  in 
the  construction  of  them  I  solemnly  declare  I  have 
not  introduced  a  single  sentence  but  what,  from  de- 
liberate thought,  I  firmly  hope  bears  the  impress  of 
the  Gospel,  and  is  calculated  to  destroy  vice,  pro- 
mote the  purest  virtue,  and  aid  the  real  Christian  in 
his  life  and  walk  of  faith. 

In  humility  I  copy  the  example  of  St.  Peter,  who 
wrote  his  Epistles  with  the  view  that  his  sentiments 
might  be  kept  in  veneration  after  his  death;  and 
would  hope  that  some  of  my  dearest  connections, 
both  in  America  and  in  Europe,  by  these  Lectures, 


X  ADDRESS. 

after  my  decease,  may  be  able  to  have  those  things  in 
rememberanee,  which  they  have  for  so  many  years, 
and,  I  trust,  not  altogether  in  vain,  heard  from  my 
lips.  As  the  success  of  every  truth  we  preach,  and 
every  truth  we  write,  wholly  depends  upon  the  in- 
fluence of  the  Eternal  Spirit,  I  close  this  Ad- 
dress, sincerely  praying  the  Most  High  God  will 
vouchsafe  to  bless  what  shall  be  found  in  this  volume 
calculated  for  the  conversion  of  sinners,  the  instruc- 
tion of  Christians,  and  the  glory  of  his  own  adored 
name,  through  Jesus  Christ  our  Lord. 

Nerw-Yorkv  August  18,  1806. 


CONTENTS. 


Lecture     1.  Domestic  Felicity  Page  1 

2.  Christ  the  Alpha  and  Omega  „         10 

3.  Personal  Religion  18 

4.  The  Happy  Sabbath  26 

5.  Advice  to  young  Men  33 

6.  The  unparalleled  Sufferings  of  Jesus  Christ    40 

7.  Christ  a  Prophet  47 

8.  The  Love  of  Life  moderated  54 

9.  Union  between  Christ  and  his  Church  60 

10.  Afflictions  Fatherly  Chastisements  67 

11.  Sleep  an  Emblem  of  the   Death  of  the 

Righteous  75 

12.  The  lively  Christian  83 

13.  The  best  Robe  91 

14.  The  Ring  97 

15.  On  the  two  Resurrections  105 

16.  Humility  114 

17.  Christ  an  High  Priest  120 

18.  The  Trial  of  the  Heart  128 

19.  The  Law  of  Faith  135 

20.  The  most  endear'ng  Character  of  God  144 

21.  The  afflicted  Youth  brought  to  Jesus  151 

22.  The  young  Christian  under  the  Similitude 

of  a  Lamb  158 

23.  The  moral  Character  of  Jesus  165 

24.  The  divine  Nature  of  Christ  173 
-25.  A  ssurance  of  Salvation  180 


xii  CONTENTS. 

Lecture  26.  The  Silent  Sabbath  Page  187 

27.  The  Being  of  God  195 

28.  The  Authenticity  of  the  Bible  201 

29.  Christ  a  Physician  208 

30.  The  burning  Brand  extricated  215 

31.  The  Throne  of  Grace  223 

32.  Comparison  between   the  Resurrection  of 

Jesus   Christ   and  the    Conversion   of  a 
Sinner  230 

33.  Christ  the  good  Shepherd  236 

34.  Morning  private  Devotion  243 

35.  The  Root  of  the  Matter  249 

36.  Increasing  in  the  Knowledge  of  the  Love 

of  Christ  256 

'37.  Christ    more    precious    than   the    Golden 

Wedge  of  Ophir  263 

38.  Contentment  271 

39.  The  Christian's  Progress  277 

40.  The  Saviour's  Resolution  to  drink  the  Cup  284 

41.  Heavenly  Arithmetic  291 

42.  A   Comment   on  Ezekiel's  Vision  of  dry 

Bones,  illustrating  the  Conversion  of  Sin- 
ners 298 

43.  Christ  the  Bearer  of  his  People  311 
44    The  Character  of  a  good  Man  318 

45.  Consolation  for  the  Distressed  325 

46.  Christ  a  Testator  332 

47.  Forgiveness  of  Injuries  339 

48.  The  Christian's  Gain  by  Death  346 

49.  The  Unchangeableness  of  Christ  352 

50.  Winter  359 

51.  The  Pure  Language  369 

52.  A  Memorial  of  the  Divine  Beneficence         277 


LECTURE  I. 


DOMESTIC  FELICITY. 

Luke  x.  5. 

Into  whatsoever  house  ye  enter,  first  say,  Peace  be  unto 

this  house. 

Peace  be  to  this  habitation, 

Peace  to  every  soul  therein; 
Peace,  the  foretaste  of  salvation, 

Peace,  the  fruit  of  cancel'd  sin! 
Peace,  that  speaks  its  heav'nly  Giver, 

Peace  to  sensual  minds  unknown ; 
Peace  divine,  that  lasts  for  ever, 

Here  erect  its  glorious  throne. 

A.  M.  T. 

1  HIS  direction  admirably  accords  with  the  character 
of  Christ  as  Prince  of  Peace,  who  by  the  blood  of  his 
cross  has  made  peace  between  provoked  justice  and  re- 
bellious man ;  and  therefore  commissioned  his  disciples 
to  publish  that  peace  into  whatsoever  house  they  should 
enter.  If  we  receive  the  text  in  the  form  of  a  fxrayer^ 
it  imports  the  dependence  of  the  disciples  upon  their  Lord, 
to  confer  the  blessing.  If  to  be  used  as  a  Gospel  saluta* 
tion,  it  expresses  their  generous  disposition,  that,  let  the 
family  among  whom  they  should  enter  be  either  religious 
or  vain,  they  wished  that  they  might  enjoy  the  celestial 
blessing  of  peace,  and  be  crowned  with  prosperity. 

With  such  sentiments  we  commence  the  pleasing  duty 
of  Domestic  Instruction,  by  a  series  of  discourses^ 
sentimental  and  practical,  constituting  a  Body  of  Divi- 
nity in  miniature,  which,  we  hope,  under  the  benedic- 
tion of  the  Almighty,  may  contribute  to  your  personal  and 
social  felicity.     With  such  cheering  expectation,  I  pur- 

B 


I  Domes.  10  Felicity. 

pose,  in  this  introductory  Lecture,  to  explain  to  you  what 
1  presume  to  be  essential  to  constitute  domestic  happi- 
ness. 

A  family  is  a  little  society  usually  consisting  of  pa- 
rents, children,  and  servants;  but  in  this  term  we  com- 
prehend all  who  inhabit  the  same  dwelling  and  compose 
the  same  household,  be  they  more  or  less  numerous. 
Domestic  felicity  is  one  of  the  most  essential  blessings  of 
human  life,  and  has  a  very  material  influence  upon  the 
more  ample  circles  of  society.  If  we  are  deficient  in 
this,  it  imbitters  almost  every  enjoyment  of  life.  It  is 
acknowledged  that  the  habits  of  education  and  rank 
may  sometimes  curb  the  passions,  and  produce  a  degree 
of  order  and  amiableness.  Real  felicity,  however,  can- 
not dwell  in  that  heart,  nor  under  the  same  roof,  where 
practical  vice  is  cultivated  in  any  form  ;  and,  it  is  equally 
true,  that  one  vicious  person  in  a  family  may  become  the 
baneful  source  of  disquietude  to  the  whole.  It  is  the 
Gospel  of  Christ  which  opens  those  sources  that  arc 
adequate  to  create  substantial  blessedness  in  a  family. 
What  some  of  these  are,  I  shall  now  briefly  explain,  sin- 
cerely wishing  you  may  know  their  charming  imports  by 
happy  possession  ! 

1.  The  first  I  shall  name  is  the  personal  experience  of 
that  fieace  which  the  Saviour  commanded  his  disciples  to 
proclaim  ;  for,  as  the  heart  of  individuals,  so  generally 
is  the  happiness  of  the  domestic  circle.  It  is  a  fact  a* 
humiliating  as  it  is  true,  that  we  have  sinned  against  the 
being,  the  perfections,  and  the  law  of  our  Maker ;  and 
that  thereby  our  souls  arc  extremely  depraved,  and  are 
exposed  to  numerous  evils,  and  eventually  to  condign 
punishment.  No  man,  therefore,  can  be  deemed  happy 
v/hilc  his  crimes  are  unpardoned,  and  his  heart  unre- 


Domestic  Felicity*  Z 

newed.  A  feasibility  of  this  fallen,  wretched,  con- 
demned state  is  essential  to  the  reception  of  Gospel  peace. 
When  this  conviction  is  properly  received,  nothing  will 
satisfy  the  mind  and  ease  the  pangs  of  the  heart  till  re- 
conciliation with  God  be  enjoyed.  The  spirit  of  a  man 
may  sustain  his  infirmities,  but  a  wounded  spirit  who  can 
bear?  Present  obedience  is  not  admissible  by  the  laws 
of  God  or  man,  as  an  atonement  for  past  transgressions* 
Punishment,  or  complete  satisfaction,  by  a  substitute, 
must  determine  the  all-important  case  between  the  sin- 
ner and  his  Judge  \  Not  a  line  in  the  volume  of  nature 
will  tell  him  how  God  can  be  a  just  God,  and  yet  a  Sa- 
viour !  To  a  person  of  this  sensibility  how  beautiful  are 
the  feet  of  them  that  publish  peace,  that  bring  good  tid- 
ings of  salvation  by  the  Son  of  God  ?  who  became  the 
sinner's  friend,  obeyed  the  injured  law,  atoned  for  crimes 
of  deepest  dye  in  his  own  blood,  and  is  now  exalted  at 
his  Father's  right  hand,  a  Prince  and  a  Saviour,  to  give 
repentance  and  remission  of  sin.  The  enjoyment  of  this 
blessedness  is  from  the  influencing  power  of  the  Spirit  of 
God,  by  creating  faith  in  the  heart  to  receive  the  inviting 
word  of  Christ,  Come  unto  me  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest. 

How  truly  great  the  felicity  such  peace  conveys  !  sins 
pardoned ;  the  person  accepted ;  communion  with  God 
enjoyed  ;  the  blessings  of  grace  secured  ;  the  privileges 
of  Zion  unfolded;  death  disarmed^  eternity,  with  all  its 
glory,  promised  by  a  faithful  God  !  What  great  things 
are  here  ?  Thus  we  have  peace  with  God  through  our 
Lord  Jesus  Christ,  and  we  rejoice  in  hope  of  the  glory 
that  is  to  come.  This  peace  rules  in  the  heart,  sanctifies 
the  passions,  influences  the  whole  conduct,  while  the  lips 
incessantly  praise  the  Lord  for  that  peace  which  passeth 


4  Domestic  Felicity. 

all  understanding.  This  is  a  short  description  of  the  re- 
ligion  of  that  heart  which  is  born  again  of  God.  It  is  the 
broad  basis  of  grace,  on  which  the  superstructure  of  per- 
sonal as  well  as  social  virtue  and  happiness  must  be  rais- 
ed. It  forms  the  leading  features  of  a  child  of  God,  let 
his  external  profession  or  denomination  be  what  it  may, 
never  failing  to  issue  in  the  praise  of  free,  distinguishing, 
persevering  grace.  Happy  are  you  who  possess  it !  A 
family  composed  of  such  children  of  peace,  must  certainly 
be  like  an  heaven  upon  earth !  and,  even  an  individual 
of  that  description  to  be  found  among  an  household,  by  his 
temper  and  example,  will  prove  an  ornament  and  a  bles- 
sing. Thus  Laban  said  unto  Jacob,  "  I  have  learned  by 
experience,  that  the  Lord  hath  blessed  me  for  thy  sake.9 
This  felicity  is  still  heightened,  when  the  master  of  a 
family  is  endowed  with  the  possession  of  sacred  peace, 
and,  Like  venerable  Joshua,  the  servant  of  the  Lord, 
who,  in  the  face  of  multitudes,  at  the  head  of  a  nu- 
merous household,  publicly  announced  his  religion,  he 
may  say,  "  As  for  me  and  my  house,  we  will  serve  the 
Lord." 

2.  A  disposition  to  fill  every  respective  relation  and 
station  in  which  God  hath  placed  you,  is  an  important 
mean  to  promote  domestic  felicity.  That  there  is  an 
equality  in  the  worth  of  our  souls,  in  our  interest  in 
Christ,  the  privileges  of  grace,  and  a  title  to  glory, 
together  with  the  rights  of  civil  freedom,  none  but  those 
who  are  lost  to  the  dictates  of  reason  and  Revelation  will 
attempt  to  deny.  But  sacred  and  inviolable  as  those 
equal  rights  may  be  held,  their  misapplication,  when  suf- 
fered to  counteract  the  relation  of  parents  and  children, 
i)f  masters  and  servants,  becomes  subversive  of  all  social 
happiness,  and  the  baneful  source  of  discord  and  irregu- 


Domestic  Felicity.  $ 

iarity.  There  are,  alas  I  but  too  many  striking  instances 
exhibited  in  the  world  to  eradicate  every  doubt  as  to  tfcc 
justness  of  this  remark.  And  while  we  deplore  the  u-\- 
happiness  of  families,  where,  for  the  want  of  religion, 
irregularity  prevails,  we  cannot  but  devoutly  wish  that 
those  who  profess  to  be  the  sons  of  Gospel  peace  would 
study  the  relations  they  bear  to  each  other,  render  just 
subordination,  and,  mutually  determining  to  pursue  the 
things  which  make  for  peace,  set  a  brilliant  example 
to  others.  We  dare  net  say  that  nature  is  quite  lost  tj 
her  respective  relations ;  but  we  affirm,  that  the  Bible 
is  the  most  valuable  bock  of  ethics,  having  placed  every 
relation  of  society,  whether  domestic,  national,  or  eccle- 
siastical, in  the  most  admirable  and  beneficial  point  of 
view,  sanctioned  by  the  authority  of  the  God  of  peace. 
Permit  me  to  select  some  instances  appropriate  to  these 
relations  of  domestic  life.  u  Let  every  one  of  you  in 
particular,  so  love  his  wife  even  as  himself;  and  the 
wife  see  that  she  reverence  her  husband,19  "  Tram  ufi 
«z  child  in  the  way  he  should  go,  and  when  he  is  old,  he 
will  not  defiart  from  it."  u  Children  obey  your  parents 
in  the  Lord,  for  this  is  right."  "  Servants  be  obedient 
to  them  that  are  your  masters ;  and  ye  masters,  do  the 
same  things  unto  them,"  "  He  that  hath  friends  should 
shew  himself  friendly."  <(  Use  hospitality  one  toward* 
another."  These  are  precepts  as  plain  as  they  are  ne- 
cessary ;  they  need  no  comment ;  an  observance  of  them 
cannot  fail  to  produce  the  most  agreeable  sensations,  and 
happily  secure  both  the  interest  and  the  pleasure  of  the 
family.  May  you,  like  David,  walk  within  your  house 
with  a  perfect  heart. 

3.  Family  Worship.    If  to  worship  God  be  the  duty 
and  felicity  of  an  individual,  it  must  be  equally  so  to  an 
B2 


£  Domestic  Felicity. 

household.  By  family  worship  is  intended  an  observance 
of  stated  daily  periods  for  approaching  God  by  prayer 
and  praise,  accompanied  with  reading  the  Scriptures,  or 
such  other  volumes  as  may  tend  to  the  edification  of  the 
family.  Who  shall  perform  this  service  ?  the  times  when  I 
and  in  what  manner?  As  there  are  no  positive  rules  in 
the  Scriptures,  perhaps  it  had  better  be  left  to  the  discre- 
tion of  those  who  are  immediately  concerned,  and  who 
will  adjust  them  as  best  comports  with  the  circumstances 
of  the  family.  It  has  been  said,  and  I  think  with  much 
propriety,  that  "  every  master  of  a  family  should  be  a 
prophet  to  teach,  a  priest  to  pray  for,  and  a  king  to  rule 
over  his  household."  That  family  worship  is  agreeable 
to  the  dictate  of  nature,  is  not  only  evident  from  the  idea 
of  our  perpetual  dependence  upon  a  Supreme  Being, 
but  from  the  acts  of  worship  paid  by  heathens  to  their 
household  deities.  Revelation  informs  us  that  Abraham^ 
Job,  Joshua,  David,  and  other  ancient  worthies,  were 
zealous  in  promoting  family  worship.  In  the  New  Tes- 
tament we  read  of  the  practice  of  devotion  in  the  house 
of  Priscitla  and  Aquila  ;  also  in  the  habitation  of  Mary 
the  mother  of  John;  and  in  the  family  of  Nymfihas  ;  par- 
ticularly in  the  instance  of  Cornelius,  who  feared  God 
with  all  hi 8  house,  and  prayed  to  God  alway.  The  ad- 
Tantages  to  be  derived  from  domestic  worship  are  ex- 
tremely great.  While  the  hearts  of  the  pious,  in  the 
discharge  of  their  duty,  feel  the  most  happy  emotions, 
their  devotion  to  the  God  of  their  mercy  sets  a  valua- 
ble example  to  children  and  to  servants. 

Amongst  the  most  regular  families  it  is  too  often  found 
that  through  diversity  of  tempers,  temptations,  and  mis- 
understandings, mistakes  unavoidably  occur,  and  create 
general  disquietude ;   But  called  to  family  worship,  bow- 


Domestic  Felicity.  t 

ing  before  the  most  high  God,  is  the  most  likely  way  to 
bury  every  animosity,  and  the  gloom  of  disquietude  is 
exchanged  for  affability  and  pleasure.  Such  are  some  of 
the  benefits  of  family  devotion  ;  and  such  an  house,  like 
the  family  of  Obededom,  shall  be  blessed  for  the  Ark 
sake* 

4.  A  conscientious  observance  of  the  Lord's  Day  is 
certainly  a  mean  of  promoting  the  moral  felicity  of  a  fa- 
mily. Private  and  public  worship  are  inseparably  con- 
nected. It  is  to  be  lamented  that  a  neglect  of  the  Lord's 
day  is  one  of  the  growing  evils  of  the  age.  It  certainly 
has  the  most  fatal  tendency  to  vitiate  the  morals  of  youth) 
and  frequently  proves  the  first  step  to  infamy  and  ruin. 
In  proportion  to  the  piety  of  parents  and  of  masters,  will 
be  the  government  of  their  children  and  servants  in  re- 
gard to  observing  the  private  and  public  duties  of  the 
Lord's  day.  Recreation  is  unquestionably  necessary  to 
preserve  the  health  and  vivacity  of  youth,  and  with  it 
they  should  be  indulged  ;  but  since  the  use  of  the  Lord's 
day  for  that  purpose  has  proved  so  fatal  to  the  morals  of 
young  persons,  and  has  been  attended  with  so  many  evi- 
dent marks  of  the  Divine  displeasure,  it  is  earnestly  to 
be  wished  that  a  portion  of  time  in  the  week  should  be 
allotted  them  for  recreation,  and  that  every  incitement 
should  be  given  them  to  kee/i  holy  the  Sabbath  clay.  Can 
a  pious  parent  or  master  enjoy  the  sweets  of  devotion 
while  his  children  or  his  servants  are  willingly'  per- 
mitted to  turn  their  back  upon  the  worship  of  Jehovah, 
probably,  either  on  land  or  water,  united  with  compa- 
nions who  encourage  them  in  the  rounds  of  dissipation 
r.isuality?  Impossible!  For  the  sake,  therefore,  of 
the  moral  interest  of  those  committed  to  your  care — for 
the  happiness  of  domestic  life— and  for  the  public  wel- 


t  Domestic  Felicity, 

fare,  govern  your  families  in  the  fear  of  your  God,  that 
his  blessings  may  abide  upon  you. 

You  cannot  expect  that,  in  this  single  discourse,  I 
should  give  general  directions  for  meditation,  reading, 
examination,  prayer,  praise,  and  cheerful  conversation; 
all  I  shall  at  present  say  is,  may  ycu,  with  the  beloved 
John,  be  in  the  S/iirit  on  the  Lord's  day  ;  and  the  Lord 
of  the  day  grant  you  his  benediction. 

5.  The  last  thing  I  shall  name  as  contributing  to  the 
pleasures  of  domestic  life,  is  the  frequent  contemplation 
of  the  felicity  of  the  Family  in  Heaven,  Unconscious 
of  to-morrow,  we  live  upon  the  bounty  of  an  hour.  The 
place  that  now  knoweth  us  in  our  families  will  soon  know 
us  no  more.  Parents  and  children,  masters,  servants, 
and  friends,  the  most  tender  and  endearing  ties  must  sub- 
mit to  the  stroke  of  death  i  This  solemn  reflection  may 
cast  a  damp  upon  the  joys  of  those  whose  breasts  are 
strangers  to  the  peace  of  God;  but  it  will  never  fail  to 
operate  in  a  very  different  manner  upon  that  family 
whom  the  Lord  shall  bless.  Being  joint-heirs  with  Christ, 
they  will  welcome  death  as  a  friendly  messenger  to  usher 
them  into  the  family  in  heaven.  An  innumerable  com- 
pany, related  to  one  everlasting  Father,  interested 
in  the  same  inestimably  precious  love,  redeemed  by  the 
same  Christ,  called  by  the  same  spirit,  enriched  by  the 
same  grace,  and  preserved  by  the  same  power ;  after 
having  suffered  and  wept  here  below,  by  death,  they 
dropped  their  cumbrous  clay:  free  from  sin,  and  free 
from  pain,  they  now  reside  in  one  sacred  house  not  made 
with  hand*)  eternal  in  the  heavens.  There  the  Father 
spreads  his  glories  all  around  !  There  Jesus,  our  hea- 
Tc:nly  Jose/ih,  fully  makes  himself  known  to  his  brethren 
in  all  the  charms  of  love !    No  need  of  the  9un}  nor  of 


Domestic  Felicity.  $ 

the  moony  nor  of  the  light  of  the  candle;  natural  nor  ar- 
tificial light  are  necessary  in  that  celestial  mansion,  for 
God  and  the  Lamb  are  the  light  of  it :  no  discordant 
notes  are  heard ;  prejudice  and  party  names,  which  kept 
them  at  "  jarring  odds"  below,  are  vanished  away,  and 
pure  love  and  joy  flow  from  soul  to  soul.  Bear  with  me 
while  I  suggest  the  thought,  though  at  the  expense  of  a 
silent  tear — in  that  blessed  family  above  reside  some  of 
your  dearest,  pious  relatives,  whom  death  has  taken  from 
your  arms !  They  are  not  lost ;  they  are  not  lodged  in 
the  dark  regions  of  despair ;  they  are  with  the  Lord, 
who  bought  them  with  his  blood  ;  and  they  now  sing  his 
praise  on  harps  of  gold  !  Let  the  Saviour's  peace  dwell 
in  your  heart — obey  his  holy  will  in  every  relation  of  your 
life — regard  his  holy  day — let  your  conversation  be  in 
heaven — and  soon  you  will  be  transmitted  from  your  ta- 
bernacle of  clay,  to  dwell  for  ever  in  the  mansion  of  eter- 
nal bliss ! 


(£j»  The  number  to  the  appropriate  Hymns,  at  the  end  of 
the  volume,  will  be  found  to  correspond  with  the  number  of 
the  Lecture. 


LECTURE  II. 


CHRIST  THE  ALPHA  AMD  OMEGA. 

Rev.  i.  8. 
/  am  Al/iha  and  Omega,  the  beginning  and  the  ending, 
tenth  the  Lord,  which  is,  and  which  was,  and  which. 
i$  to  come,  the  Almighty* 

Come,  thou  dear,  all-lovely  Jesur, 

Help  us,  Lon',  to  live  to  theej 
From  the  power  or  sin  release  us, 

Alpha  arul  Omega  be  ; 
Come  thou  lovely 

Chier  among  ten  thousand  be. 

1  HE  Revelations  of  this  book  were  made  by  Jesus 
Christ  to  his  servant  John,  concerning  the  future  events 
which  should  take  place  in  the  world,  and  in  the  church, 
through  successive  ages,  until  the  consummation  of  all 
things :  of  course  it  was  highly  necessary  that  Christ 
should  assert  his  own  character,  for  by  him  such  events 
were  to  be  produced.  What  epithets  could  more  charm- 
ingly convey  to  St.  John,  or  to  us,  the  knowledge  of  Christ, 
as  the  author  and  finisher  of  these  great  things,  than  the 
words  of  our  text?  Who  could  control  nations,  demo- 
lish kingdoms,  subdue  satan,  raise  the  dead,  and  produce 
a  new  state  of  things  in  the  moral  world,  but  he  who  is 
the  Almighty  God  ?  Such  things  have  been  in  operation 
for  many  ages,  and  they  shall  be  completed  by  that  Jesus 
who  is  God  over  all  blessed  for  evermore  ! 

It  is  worthy  of  note,  that  as  the  style  of  the  book  of 
Revelations  is  symbolical,  so  the  figurative  expressions 
in  the  text  are  perfectly  consonant.     By  this  passage  you 


Christ  the  Jljiha  and  Omega.  11 

may  learn  what  Christ  is  in  himself,  and  what  he  is  to 
his  people. 

Aljiha  and  Omega  are  the  first  and  the  last  letters  in 
the  Greek  alphabet ;  the  nature  of  which  is  explained 
in  the  next  clause.  The  same  is  mentioned  in  the  11th 
and  irth  verses,  as  the  Jirst  and  the  last.  They  are  also 
pertinently  introduced  in  the  last  chapter  and  13th  verse 
of  this  book,  which  exhibits  the  time  when  all  the  pro- 
mises and  the  prophecies  relating  to  the  kingdom  of 
Christ  will  be  finished,  and  God  himself  be  all  in  all. 

1.  By  the  aid  of  our  text  let  us  attempt  to  learn  what 
Christ  is  in  himself. 

By  Alpha  Jesus  is  known  in  his  divine  nature  as 
the  first  cause,  the  uncreated,  self-existent  Jehovah. 
The  Supreme  Being  claimed  this  very  title,  in  the  reve- 
lation of  himself  to  the  prophet  Isaiah,  "  I  am  the  Lord^ 
the  first,  and  with  the  last  I  am  he."  "  Thus  saith  the 
Lord)  the  King  of  Israel,  and  his  Redeemer,  the  Lord 
of  Hosts,  lam  the  first,  and  I  am  the  last,  and  beside 
me  there  is  no  God."  "  Hearken  unto  me,  0  Jacob,  and 
Israel,  my  called,  I  am  he,  I  am  the  first,  and  I  am  the 
last.  Mine  hand  also  hath  laid  the  foundations  of  the 
earth,  and  my  right  hand  hath  spanned  the  heavens: 
rshen  I  call  unto  them,  they  stand  up,  together."  These 
sublime  passages,  compared  with  our  text,  are  sufficient 
to  convince  us  of  the  just  claim  of  Jesus  to  divinity.  The 
Godhead  of  Christ  is  the  first  and  the  grand  principle  of 
our  religion.  If  Jesus  be  not  the  self-existent  God,  the 
frst  and  the  last,  there  can  be  no  confidence  placed  in 
his  promises — no  virtue  in  his  grace — no  perfection  in  his 
salvation — nor  can  there  be  any  accomplishment  of  those 
purposes  which  are  recorded  in  the  Bible.  We  confess, 
*<  Great  is  the  mystery  of  godliness.  God  manifest  in  the 


12  Christ  the  Alpha  and  Omega. 

flesh."  Yet  the  fact  is  revealed,  and  this  is  the  Saviour 
by  whom  alone  sinful  man  can  be  restored  to  God  in 
peace,  be  influenced  to  the  practice  of  virtue,  and  rejoice 
in  hope  of  the  enjoyment  of  happiness  for  ever  !  Alpha, 
the  first  letter  in  the  alphabet,  must  be  understood  before 
we  can  proceed  to  the  next;  and  without  which  all  the 
rest  will  be  of  no  use :  equally  so  we  must  first  under- 
itand  Jesus  as  "  the  true  God  and  eternal  life"  before  we 
can  derive  any  special  benefit  from  the  other  truths  of 
the  Gospel.  Indeed,  on  the  first  letter,  alpha,  all  the  rest 
depend,  and,  if  that  be  omitted,  the  alphabet  is  incom- 
plete ;  so,  in  the  Gospel,  without  the  belief  of  Christ  in  his 
self-existent,  underived  Godhead,  all  the  doctrines,  pro- 
mises, institutions,  and  hopes  which  are  revealed,  vanish 
as  an  empty  dream,  and  leave  us  in  our  sins.  Alpha,  the 
first  letter,  is  a  necessary  introduction  to  the  rest ;  and 
the  knowledge  of  Jesus  Christ,  as  the  ever  blessed  God, 
leads  to  an  easy  acquaintance  with  every  other  revealed 
truth.  Necessity  obliges  me  to  say,  there  are  many  who 
profess  Christianity,  and  yet  deny  Jesus  in  his  essential 
underived  Godhead.  Erring  in  this  first  and  most  im- 
portant point,  their  other  sentiments  are  evidently  wrong; 
their  system  is  obscure  and  perplexing,  as  would  be  an 
alphabet  without  its  first  and  primary  letter.  Let  us 
then  be  thankful,  if  we  have  been  taught  the  divinity  of 
Jesus — may  its  influence  be  ever  operative  on  our  hearts 
and  lives. 

By  this  first  letter,  alpha,  we  may  also  learn  the  medi- 
atorial character  of  Jesus.  He  is  the  first  and 
the  head  of  all  the  family  of  grace.  He  is  declared  to 
be  "  the  first-born  of  every  creature ;"  as  Jesus,  God 
with  us,  he  is  the  author  of  all  angelic  and  human  exist- 
ence \  he  is  particularly  so  as  the  author  of  the  new  crc- 


Christ  the  Aljiha  and  Omega*  13 

etion;  for,  if  any  man  be  in  Christ  Jesus,  he  is  a  new 
creature.  And  for  the  same  reason  Christ  is  called 
the  beginning'  of  the  creation  of  God;  the  first  bom 
among  many  brethren;  and  to  his  image  all,  eventually, 
shall  be  conformed.  After  the  conquest  of  Jesus  upon 
the  cross,  he  arose  from  the  dead,  and  became  the 
first  fruit  of  them  that  slejit ;  or,  as  it  is  more  strongly 
expressed  in  Col.  i.  18,  He  is  the  head  of  the  body,  the 
Church;  who  is  the  beginning,  the  first  born  from  the 
dead;  that  in  all  things  he  might  have  the  fire-eminence* 
Thus  we  learn  the  completeness  and  the  glory  of  Jesus 
as  Mediator;  the  Alpha,  the  head,  the  fountain,  the  fore- 
runner, the  first  fruit,  able  and  mighty  to  redeem ;  the 
first  in  love,  the  first  in  power,  the  first  in  grace,  and 
the  first  in  glory  ! 

Our  text  informs  us  Jesus  is  not  only  Alpha  but  Omega, 
the  last  as  well  as  the  first — the  end  as  well  as  the  begin- 
ning. This  instructs  us  that  Jesus,  as  Mediator,  is  the 
end,  the  completor  of  all  the  purposes,  counsels,  and 
promises  of  grace;  that  as  Jesus  began  them,  and  is  car- 
rying them  on,  so  he  will  assuredly  bring  them  to  a  glo- 
rious issue ;  not  one  thing  shall  fail  of  which  the  Lord  our 
God  hath  spoken.  In  no  instance  does  Jesus,  our  Medi- 
ator, appear  in  the  character  of  Omega,  as  in  our  law 
fulfiller.  He  is  the  end  of  the  lavj  for  righteousness 
to  every  one  that  believeth.  He  was  made  under  the 
law ;  he  came  to  fulfil  the  law,  that  neither  jot  nor  tittle 
should  fail ;  the  law  was  in  his  heart,  and  honoured  in 
his  most  holy  life  ;  he  sustained  its  awful  penalties  for  his 
people,  redeeming  them  from  the  curse  of  the  law;  he 
being  made  a  curse  for  them.  May  I  not  repeat  that 
Jesus,  our  Mediator  and  Law-fulfiller,  having  honoured 
the  precepts  we  have  violated,  and  borne  the  curse  we 
C 


14  Christ  the  Aijiha  and  Omega, 

had  merited,  appears  to  us  in  the  most  iiitcrcstin 
important  character.    Here  is  complete  redemption,  an 
all-sufficient  justification,  the  highest  display  of  divine  at- 
tributes in  the  salvation  of  men,  and  the  crown  of  glory 
produced  for  ever  to  shine  upon  the  head  of  Immanuel  1 

By  this  last  letter  in  the  Greek  alphabet,  Omega,  we 
likewise  learn  the  humiliation  of  Jesus.  As  Aijiha, 
he  was  the  first,  the  highest,  and  the  most  glorious;  yet, 
to  obtain  eternal  redemption  for  us,  he  became  the  lowest 
and  most  abased  upon  earth.  He  was  made  lower  than 
the  Angels;  a  man  of  sorrows,  and  acquainted  with 
griefs ;  a  worm,  and  no  man.  This  subject  ought  sensi- 
bly to  affect  us.  Ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  your  sakes  he 
became  poor,  that  ye,  through  his  poverty,  might  be 
rich.  Though  he  was  in  the  form  of  God,  and  thought 
it  not  robbery  to  be  equal  with  God,  he  made  himself  of 
no  reputation,  and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men  ;  and  being  found 
in  fashion  as  a  man,  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross.  O  for 
an  heart  to  adore  the  Saviour  in  whom  such  extremes  of 
light  and  darkness,  riches  and  poverty,  honour  and  de- 
basement, have  been  experienced  !  The  Aijiha,  the  high- 
est in  glory  ;  the  Omega,  the  lowest  in  sorrow;  both  ab- 
solutely necessary  to  constitute  Jesus  a  complete  Saviour 
for  sinners. 

May  I  not  add,  that  Jesus,  Omega,  reminds  us  of  the 
last  scene  of  human  things,  and  himself  as  Judge  of  all 
mankind.  The  solemn  scene  of  retribution  makes  a  very 
material  part  of  the  Holy  Bible.  As  Aijiha,  the  first,  the 
beginning,  the  Almighty,  manifest  in  our  nature,  Jesus 
bears  the  most  august  character,  as  that  supreme  Judgr, 


Christ  the  Alpha  and  Omega.  15 

who,  in  truth,  wisdom,  and  righteousness,  shall  fix  the 
final  state  of  man. 

The  first  and  the  last  letters  of  an  alphabet  necessarily 
include  all  the  rest,  and  the  Alpha  and  the  Omega  denote 
the  perfection  of  the  whole.  This  idea  leads  us  to  con- 
template Jesus,  in  whom  all  possible  perfection  dwells ; 
or,  as  Paul  expresseth  it,  in  whom  dwelleth  all  the  ful- 
ness of  the  Godhead  bodily.  And  as  he  is  the  Mediator, 
in  whom  all  perfection  of  wisdom,  power,  truth,  grace, 
righteousness,  and  eternal  love  dwell,  we  adore  him  as 
the  perfection  of  beauty,  the  fountain  of  blessedness,  and 
the  brightness  of  glory  ! 

From  the  alphabet  we  take  letters,  make  words,  form 
Sentences,  chapters,  and  volumes,  for  the  preservation 
of  our  ideas,  and  the  communication  of  them  for  the  in- 
teresting purpose  of  diffusing  knowledge  to  mankind. 
As  Jesus,  who  is  Alfiha  and  Omega,  is  the  image  of  the 
invisible  God,  it  is  from  him  alone  we  can,  as  fallen  be- 
ings, collect  ideas  of  Jehovah  as  gracious  and  merciful 
to  us.  A  God  in  Christ  is  the  current  theme  of  the  Scrip- 
tures. This  Jesus  is  the  fountain  of  wisdom.  We  could 
as  easily  compose  a  volume  without  an  alphabet,  as  ob- 
tain spiritual  knowledge  without  Jesus.  It  is  from  hence 
God  fulfils  his  gracious  promise,  and  turns  to  the  people 
a  pure  language,  that  they  may  all  call  upon  the  name 
of  the  Lord,  to  serve  him  with  one  consent. 

Thus  let  us  read  our  text  with  advantage  ;  learn  Jesus 
Alpha,  in  his  divinity,  as  the  Almighty,  and  in  his 
official  character  as  the  great  Mediator.  Let  us  often 
reflect  on  the  depth  of  his  humiliation  as  our  Omega, 
with  the  perfection  of  his  truth  and  his  grace,  and  adore 
him  for  what  he  is  in  htm  self. 

2.  According  to  promise,  we  shall  spend  a  few  minutes 


16  Christ  the  Alfiha  and  Omega. 

more  to  learn  what  this  text  will  teach  us  of  the  relation 
Jesus  bears  to  us.  This  is  an  interesting  part  of  the  sub- 
ject ;  for  a  Christ,  however  glorious  in  himself,  unless 
enjoyed,  can  afford  no  satisfaction  to  a  sinner's  heart. 
Jesus  is  the  Alfiha  and  Omega,  the  beginning  and  the 
end  of  your  salvation,  the  spiritual  life  of  your  souls,  the 
author  of  your  conversion,  sanctification,  establishment, 
perseverance  ;  all  comes  from  Jesus.  He  is,  therefore, 
styled  the  author  a?:d  the  finisher  of  our  faith*  The 
redemption  of  Christ  was  necessary  to  save  you  from 
hell ;  and  salvation,  by  the  Spirit  of  Christ,  is  equally 
necessary  to  qualify  you  for  heaven;  for,  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his,  let  his 
pretentions  be  what  they  may.  Contemplate  Jesus  as 
your  Alfiha  and  Omega.  Your  first  spiritual  motion  of 
soul,  the  first  dawn  of  heavenly  light,  and  your  first  taste 
of  sacred  love,  all  equally  proceed  from  him.  As  the 
Omega,  the  end,  the  finisher,  he  knows  how  to  ripen 
your  soul  for  glory,  how  to  put  the  last  finishing  stroke 
to  your  faith,  your  sufferings,  and  your  experience. 

Jesus  is  Alpha,  the  first,  the  beginning,  the  foundation- 
stone  of  strength  to  his  visible  Church ;  and  he  shall  be 
found  the  Omega,  the  corner-stone,  and  the  top-stone  of 
beauty  and  perfection  to  the  whole.  Churches  and  Mi- 
nisters should  thus  honour  Jesus  as  their  Alfiha  and  Ome- 
ga. All  institutions,  privileges,  gifts,  laws,  grace,  pros- 
perity to  individuals  and  to  the  Church  collectively,  which 
are  ennobling  to  the  soul,  and  worthy  of  God,  proceed 
from  him.  And  equally  happy  is  that  FAMILY  whose 
end  and  aim,  duties  and  mercies,  are  enjoyed  from  the 
same  celestial  source !  To  make  Jesus  the  Alfiha  and 
Omega,  the  beginning  and  the  end  of  all  domestic  en- 
gagements; to  consider  him,  from  first  to  last,  in  all  dis. 


Christ  the  Alpha  and  Omega.  17 

appointments  and  sufferings,  will  never  fail  to  yield  a 
thousand  sacred  sweets.  Christ  is  all,  and  in  all.  Bless 
him  all  ye  people,  and  magnify  him  all  ye  who  are  on 
your  way  to  glory.  Trust  him  all  ye  who  are  the  children 
of  sorrow ;  he  will  not  forsake  the  work  of  his  hand* 
Praise  him  all  ye  Ministers  of  his  that  publish  salvation 
in  his  name.  As  from  Jesus,  your  Alpha  and  Omega, 
you  learn  the  language  of  grace  in  this  valley  of  tears, 
soon  shall  you  be  transmitted  to  the  mansions  above* 
where,  in  the  highest  perfection,  you  shall  praise  him  as 
the  first  and  the  last,  as  God  over  all  blessed  for  ever 
more. 


-Thou,  my  all  I 


My  theme,  my  inspiration,  and  my  crown  ! 

My  soul's  ambition,  pleasure,  wealth  !  my  world ! 

My  boast  thro'  time,  my  bliss  thro'  eternity. 

Eternity,  too  short  to  speak  thy  praise, 

Or  fathom  thy  profound  of  love  to  man  ! 

Praise  !  flow  for  ever  (if  astonishment 

Will  give  thee  leave),  my  praise  for  ever  flow  ; 

Praise  ardent,  cordial,  constant,  to  high  heav'n 

More  fragrant  than  Arabia  sacrific'd, 

And  all  her  spicy  mountains  in  a  flame. 

Young. 


es 


LECTURE  III. 


PERSONAL  RELIGION. 

1  Peter  iii.  4. 
The  hidden  man  of  the  heart. 


Lord,  while  tl.y  glorious  works  I  " 

.  I  uart  :md  sou; 
Here  bid  thv  purest  light  to    h 

And  beauty  glow  with  charm:, 

rK  N. 


1H  ROM  the  contents  of  this  chapter  we  find  Peter  was 
under  a  necessity  to  dissuade  some  female  professors  of 
religion  from  extravagance  in  dress ;  but,  at  the  same 
time,  descends  from  the  decorations  of  the  body  to  the 
more  important  concerns  of  the  soul.  Perhaps  all  that 
maybe  denominated  "Personal  Religion"  will  be 
found  comprised  in  this  remarkable  sentence,  the  hidden 
man  of  the  heart.  As  our  meditations  upon  it  may  in- 
struct our  minds  in  the  true  religion  of  the  heart,  let  us 
inquire,  Why  this  bears  the  appellation  of  man  ?  Why 
it  is  called  the  man  of  the  heart  ?  and  how  far  this  is  said 
to  be  concealed,  or  the  hidden  man  of  the  heart  ?  In  the 
conclusion  of  this  discourse  may  we  each  be  found  in 
possession  of  this  true  religion  of  the  soul,  and  be  influ- 
enced to  live  to  the  honour  of  our  God. 

1.  Why  personal  religion  bears  the  appellation  of 
?nan.  Others,  perhaps,  in  discussing  this  subject,  would 
rather  have  introduced  the  term  grace,  in  preference  to 
"  personal  religion."  Be  it  so,  provided  we  can  under- 
stand the  subject,  and  find  ourselves  in  possession  of  the 
thing*    This  is  not  the  only  text  where  religion  in  the 


Personal  Religion.  19 

soul  is  called  man.  Paul  calls  it,  the  inner  man — the  new 
man,  in  contradistinction  to  the  old  man,  which  is  cor- 
rupt. In  order  to  render  this  subject  as  clear  as  possible, 
I  shall  claim  your  attention  to  a  few  select  observations. 

Man  is  confessedly  the  creature  of  God.  The  new 
and  hidden  man  of  the  heart  is  not  so  much  the  new  cre- 
ation of  God,  as  he  is  the  Lord  Creator,  as  he  is  the 
Lord  Redeemer,  and  the  God  of  all  grace.  To  each 
divine  person  in  the  unity  of  the  Godhead  this  new  crea- 
ation  is  attributed.  The  Father  hath  begotten  us  again 
— created  in  Christ  Jesus — born  again  of  the  Spirit.  As 
it  is  with  the  production  of  man  as  a  creature,  so  it  is 
with  the  hidden  man  of  the  heart.  A  nature  is  com- 
municated in  regeneration,  which  is  an  instantaneous 
operation  of  God,  and  then  that  new  man  in  embryo  is 
delivered  into  visible,  active  Jife,  by  being  born  of  the 
Spirit.  If  you  ask  me,  What  is  that  nature  which  is 
communicated,  and  which  produces  this  new  creature  ?  I 
reply,  It  is  the  nature  of  Jesus  Christ.  Paul  teaches  us 
this  truth,  He  revealed  his  Son  in  me.  Christ  in  you, 
the  hope  of  glory.  And  I  am  disposed  further  to  say, 
as  the  Holy  Spirit  formed  the  nature  of  Jesus  in  the 
Virgin  Mary,  that  he  might  be  the  Head  and  the  Father 
of  the  family  of  grace ;  so,  the  same  Spirit  conveys  the 
nature  of  Jesus  to  sinners,  to  form  them  new  creatures, 
and  make  them  spiritual  members  of  his  body.  To 
add  no  more,  it  is,  I  presume,  for  this  very  reason  the 
promise  was  made  for  Messiah,  saying,  He  shall  see  his 
seed.  We  therefore  believe  that  this  is  the  origin  of  the 
new  man,  the  hidden  man  of  the  heart,  created  in  righ- 
teousness and  true  holiness,  after  the  image  of  the  Lord. 
This  it  is  that  makes  the  true  Christian ;  for,  if  any 
7?ian  have  not  the  Spirit  of  Christ,  he  w  none  of  his* 


20  Personal  Religion. 

The  subject  of  natural  birth,  though  an  infant  of  days, 
and  little  more  than  a  span  long,  is  acknowledged  per- 
fect in  its  parts,  although  by  maturity  of  age  it  passes 
from  infancy  to  youth,  to  manhood,  and  to  old  age.  It 
is  equally  so  with  the  hidden  man  of  the  heart.  The 
youngest  Christian,  made  so  by  regeneration  of  the  Spirit, 
is  as  really  a  child  of  God,  in  the  possession  of  grace, 
and  in  union  with  Christ,  as  the  most  aged  father  in 
Christ.  And  as  it  is  with  humanity,  so  it  is  with  the 
Christian ;  he  hath  his  stages  of  spiritual  growth ;  and 
therefore  we  read  of  new-born  babes  desiring  the  sincere 
milk  of  the  word;  young  men  strong  in  the  Lord ;  and 
fathers  who  have  had  the  longest  experience  of  grace : 
and  although  God  sometimes  cuts  off  the  young  Christian 
in  his  bloom,  all  who  are  in  possession  of  the  hidden  man 
of  the  heart,  pass  their  various  stages  with  the  duties 
and  labours  incidental  to  each,  and  all  shall  arrive  to 
the  measure  of  the  stature  of  the  fulness  of  Christ. 

Human  nature  is  sustained  by  alimentary  food,  granted 
by  the  God  of  nature,  and  with  which  the  appetites 
of  hunger  and  thirst  are  satiated,  answering  for  the  pur- 
poses of  nourishment,  strength,  comfort,  and  growth. 
The  new  man,  who  is  equally  formed  by  grace,  not  only 
requires  a  mean  of  sustenance,  but  the  God  of  all  grace 
has  appointed  spiritual  food  agreeable  to  its  own  nature. 
In  this  we  are  not  left  to  our  choice,  as  in  the  infinite 
variety  of  the  bounties  of  Providence  ;  our  spiritual  meat 
and  drink  are  determined.  As  when  Moses  pointed  the 
Israelites  to  the  manna,  saying,  This  is  the  food  which  the 
Lord  hath  commanded  you  to  eat,  so  Jesus  saith  unto  all 
his  disciples,  Excejit  ye  eat  the  flesh  of  the  Son  of  'man , 
and  drink  his  blood,  ye  have  no  life  in  you.  Whoso  eateth 
myftesh)  and  drinketh  my  bloody  hath  eternal  life  :  for 


Personal  Religion.  21 

my  Jlesh  is  meat  indeed,  and  my  blood  is  drink  indeed. 
On  this,  and  only  on  this  celestial  food  the  hidden  man  of 
the  heart  can  live,  enjoy  spiritual  health,  and  abound  in 
the  fruits  of  righteousness,  to  the  praise  of  God  our 
Father. 

The  last  observation  made,  leads  us  to  ask,  For  what 
end  was  this  hidden  man  of  the  heart  created  ?  God 
himself  makes  the  reply — This  people  have  I  formed 
for  myself  they  shall  show  forth  my  praise*  The  first 
creation  of  man  displayed  the  wisdom  and  power  of  Je- 
hovah ;  but  the  creation  of  the  new  man  in  Christ  displays 
the  harmony  and  glory  of  his  wisdom,  power,  justice, 
mercy,  grace,  love,  every  attribute  that  can  be  conceiv- 
ed by  mortals,  laying  a  foundation  for  gratitude,  adora- 
tion, and  praise.  Although  this  end  of  the  new  creation 
is  obvious,  we  are  further  instructed,  that  it  is  a  child 
of  God,  an  heir  of  God,  and  joint-heir  with  Christ ; 
so  that  we  may  safely  conclude,  all  that  can  constitute 
the  perfection  and  blessedness  of  the  new  man  in  this  or 
the  future  life,  shall  be  enjoyed  in  the  highest  degree 
possible.  One  other  end  in  this  new  creation  I  must 
name,  is  in  relation  to  society.  The  hidden  .i.an  of  the 
heart  finds  its  own  likeness,  and  forms  a  sacred  union. 
Of  such  characters  the  Church  of  God  are  formed,  and 
mutually  promote  the  interest  and  happiness  of  each 
other.  And  next  to  this,  how  happy  must  that  family 
be,  whose  members  are  materially  formed  of  such  valu- 
able persons !  David  called  them,  the  excellent  of  the 
earth,  in  whom  his  soul  delighted. 

The  last  observation  designed  for  your  attention  on  this 
new  man  of  the  heart,  is  its  incorruptibility.  This  is 
not  only  asserted  by  Peter,  in  the  verse  of  our  text,  bat, 
in  other  passages  it  is  said,  Though  our  outward  man 


22  Personal  Religion. 

perish,  yet  the  inward  man  is  renewed  day  by  day.  This 
new  man  is  btrn  again,  not  of  corruptible  seed,  but  of 
incorruptible ;  by  the  word  of  God,  which  liveth  and 
abidethfor  ever.  Besides,  as  this  new  man  of  the  heart 
is  not  only  created  by,  but  in  Christ,  and  Christ  him- 
self being  set  down  at  the  Father's  right  hand  in  glory, 
as  the  head  and  representative  of  his  new-born  family ; 
each  individual  of  course  must  be  immortal  like  their 
Saviour,  who  is  the  same  yesterday,  to  day,  and  for  ever  ; 
and  shall  possess  an  inheritance  incorruptible,  undefiled, 
and  that  fadeth  not  away, 

From  these  observations  on  the  hidden  man  of  the 
heart,  as  the  creation  of  the  God  of  grace ;  its  nature, 
growth,  and  sustenance  ;  the  design  of  its  creation  to  God 
and  society;  and  likewise  its  incorruptibility;  I  must 
now,  according  to  promise, 

2.  Inquire  why  this  is  so  emphatically  styled  the  man 
of  the  heart  ?  To  this  we  have  briefly  to  reply  ;  it  is  to 
denote  its  reality,  that  as  the  heart  is  the  scat  of  life,  and 
the  spring  of  all  actions  to  the  members  of  the  body,  so 
this  new  man  of  the  heart  dictates  and  produces  all  those 
moral  and  spiritual  actions  which  are  enjoined  on  the 
Christian  in  the  Gospel,  the  performance  of  which  are 
worthy  of  his  God.  It  is  also  not  without  meaning,  to 
show  the  difference  between  the  professed  and  the  real 
Christian :  the  former  may  have  the  apfiearance  of  the 
new  man ;  the  latter  actually  possess  it  in  his  very 
heart :  especially,  it  is  to  teach  us  the  knowledge  which 
God  hath  of  this  new  creature.  Man  looketh  on  the 
outward  appearance,  but  God  looketh  on  the  heart. 
He  only  is  privy  to  the  reality  of  grace  in  the  soul :  we 
may  exercise  a  charitable  opinion,  but  it  is  God  alone 
who  can  positively  determine  the  real  state  of  any  man# 


Personal  Religion.  23 

Paul,  therefore,  was  happy  in  saying,  He  that  judgeth 
me  is  the  Lord.  From  these  few  remarks,  you  may 
easily  perceive  that  religion  is  a  reality,  that  it  is  seated 
in  the  soul,  and  from  thence  becomes  the  governing  prin- 
ciple of  the  life,  and  brings  a  thousand  sacred  sweets  as 
its  own  reward.  Happy  are  the  people  that  are  in  such 
a  case,  yea,  happy  is  that  people  whose  God  is  the  Lord ! 
3.  Why  this  is  called  the  hidden  man  of  the  heart,  is 
our  last  inquiry.  This  by  no  means  implies  that  it  is  hid- 
den from  God,  for  the  latter  part  of  the  verse  of  our  text 
assures  us  it  is  in  the  sight  of  God  of  great  price  ;  nor 
that  it  is  hidden  from  holy  Angels,  who  not  only  rejoice 
in  the  conversion  of  a  sinner,  but  encamp  around  those 
who  fear  the  Lord.  And  as  for  fallen  Angels,  be  assured 
that  satan  knew  both  Job  and  Peter,  and  asked  leave  to 
assault  them  with  temptations.  Much  less  do  we  believe 
that  this  is  hidden  from  the  subject  who  possesses  it,  for 
that  would  imply,  religion  is  founded  in  ignorance,  and 
would  be  contrary  to  the  testimony  of  every  new  man  of 
the  heart,  which  is,  by  the  grace  of  God,  I  am  what  I 
am.  But  the  meaning  and  nature  of  their  being  hid,  is 
to  denote  their  interest,  security,  and  happiness  in  God. 
Your  life  is  hid  with  Christ  in  God.  As  likew ise,  to  ex* 
press  the  secret  and  sensible  communion  which  the  Chris- 
tian enjoys  with  God  in  times  of  calamity,  and,  as  such, 
the  Scripture  appellation  of  the  righteous  is,  God's  hidden 
ones.  To  which  we  may  add,  that  the  new  man  of  the 
heart  is  unintelligible  by  the  world,  who,  generally,  either 
with  Nicodemus,  express  their  ignorance  of  the  Christian 
character,  or,  with  Nero,  attempt  to  destroy  it.  Upon 
the  whole,  we  may  venture  to  affirm,  that  the  hidden  man 
of  the  heart  lies  in  the  bosom  and  the  council  of  God  ; 
however  secluded  he  may  be  in  his  present  state,  his  real 


24  Personal  Religion. 

character  shall  appear  in  that  clay,  when  the  body  shall 
be  raised  from  the  grave,  and  the  soul  in  union  be  receiv- 
ed to  everlasting  life. 

From  the  whole  of  these  observations  on  the  hidden 
man  of  the  heart,  how  necessary  and  important  is  it  for 
you  to  retire  within  the  chamber  of  your  breasts,  and  ex- 
amine if  the  features  of  this  new  man  are  found  with 
you  ?  Distressing  and  dangerous  in  extreme  must  it  be 
to  live  under  the  power  of  the  old  corrupt  man,  which  is 
after  thejicsh ;  for,  if  ye  live  after  the  flesh,  you  shall 
die  without  comfort  or  hope.  The  old  man  of  sin  can 
never  produce  holy  and  spiritual  desires  after  God  and 
Christ;  that  which  is  of  the  flesh,  is  flesh  still,  and  will 
always  remain  so  till  the  final  judgment.  While  this 
should  produce  conviction  in  the  breast  of  the  thoughtless 
sinner,  I  think  it  affords  a  consoling  argument  to  those 
who  are  anxious  to  enjoy  the  presence  of  the  Lord.  In- 
deed, it  is  so,  for  as  corrupt  nature  never  can  produce 
spiritual  desires  for  pardon,  peace,  and  happiness  in 
God,  you  who  enjoy  such  longings,  may  take  it  for  grant- 
ed, God  hath  already  begun  to  be  very  gracious  to  you. 
It  was  not  always  thus  with  you  ;  thank  the  Lord  for  this 
infant  state  of  the  new  man  in  your  heart,  and  trust  him 
to  deliver  you  into  the  sweet  and  glorious  liberty  of  the 
children  of  God. 

Those  of  you  who  are  already  established  in  these 
things  of  God,  know,  that  in  your  breast,  as  in  one  habi- 
tation, the  old  and  the  new  man  of  the  heart  have  their 
dwelling.  On  conversion,  though  the  old  man  of  sin  in 
you  was  neither  killed  nor  buried,  yet  he  received  his 
mortal  wound;  and,  as  Mr.  Whitfield  used  to  express 
it,  the  old  man  dies  hard.  He  pants  and  fights  for 
breath  }  his  groans  arc  terrible  and  alarming  to  the  pioua 


Personal  Religion*  $S 

mind ;  and  it  must  never  be  forgotten,  that  these  two, 
the  old  and  the  new  man,  will  lodge  together  in  the  same 
breast  until  death  destroys  the  old,  and  introduces  the  new 
man  to  everlasting  bliss!  Remember  that  it  is  the  con- 
stant opposition  between  these  two  natures  which  makes 
the  Christian  warfare,  and  produces  real  experience.  In 
proportion  to  the  strength,  health,  and  victory  of  the  hid- 
den man  of  the  heart,  personal  sanctification  advances. 
In  making  that  estimate,  be  careful  to  distinguish  the  fruit 
of  the  old  from  the  virtues  of  the  new  man.  Trust  the 
Lord  to  complete  his  own  work.  Live  daily  upon  Christ, 
the  only  food  of  the  new  man.  Be  zealous  for  the  Lord 
who  hath  done  so  much  for  you  ;  and,  in  a  little  while, 
the  new  man  of  grace  shall  be  in  the  new  world  of  glory, 
to  praise  the  Lord  for  ever  and  ever  t 

Internal  evidence  assures  the  man 

Who  feels  it  of  the  pow'r  of  truth  divine  ; 

And  truth  divine  assures  the  man  who  sees 

Its  hidden  beauties  of  a  place  in  heav'n. 

But  rich  experience  will  produce  rich  fruit ; 

And  holy  meditations  in  the  heart, 

Nurtur'd,  will  into  holy  actions  spring. 

Thoughts,  words,  and  actions,  in  one  golden  chain 

Together  link'd  in  harmony,  and  worn 

With  the  becoming  grace,  experience  add6, 

Is  Christian  beauty,  flourish  where  it  may. 

SWAINe 


n 


LECTURE  IV. 


THE  HAPPY  SABBATH. 

Rev.  i.  10. 
I  was  in  thcj  SfilriC  on  the  Lord's  day* 


Ir  holy  duties  let  the  day 
Jn  holy  pleasujes  pass  away; 
How  sweet  a  Sabbath  thus  to  spend 
In  hope  of  one  that  ne'er  shall  end! 

Sietinttt. 


1HE  history  of  God's  people  evinces,  that  the  most 
painful  events  are  frequently  subservient  to  their  greatest 
advantage  ;  and  it  is  equally  true,  that  their  faith  and  love 
never  appear  more  resplendent  than  in  the  furnace  of 
affliction.  God  turned  the  curse  of  Balak  against  Israel 
into  a  blessing;  and  equally  so,  when  Domitian  sentenced 
John  into  exile,  in  the  Isle  of  Patmos,  God  there  gave 
him  the  brightest  views  of  the  glory  of  Christ ;  revealed 
to  him  a  variety  of  the  most  important  events  which 
should  take  place  in  the  world  and  in  the  Church;  and, 
at  the  same  time,  indulged  him  with  the  richest  expe- 
rience of  celestial  love  and  communion  with  himself. 
Though  John  was  banished  from  the  public  assemblies  of 
the  Church,  he  was  not  unmindful  of  the  Lord's  day; 
nor  did  the  Lord  of  the  day  forget  him.  He  was  in  the 
Spiric.  From  thence  alone  the  pleasures  of  the  Sabbath 
can  arise,  whether  in  exile,  in  the  private  Chamber,  or 
in  the  congregation  of  the  Lord.  It  is  my  intention, 
therefore,  in  this  discourse,  to  show  you  the  influence  of 
the  Spirit  of  God  upon  the  soul  of  man,  in  order  to  the 
enjoyment  of  an  happy  Sabbath ;  sincerely  wishing  you 


The  Happy  Sabbath.  27 

may  personally  experience  what  it  is  to  be  in  the  Spirit 
on  the  Lord's  day, 

1.  By  the  Spirit  of  God  alone  a  communication  can  be 
opened  between  a  sinner  and  his  God.  He  must  be  born 
again  of  the  Spirit,  else  it  is  absolutely  impossible  the 
soul  should  move  towards  God  in  prayer  and  praise, 
which  are  the  two  principal  parts  of  worship.  God  h 
a  Spirit ;  arid  they  who  worship  him,  must  worship  in 
spirit  and  in  truth.  Just  views  of  God,  who  is  the 
object  of  worship,  a  consciousness  of  our  sinfulness,  and 
an  hope  of  acceptance  in  the  person,  righteousness,  and 
intercession  of  the  Lord  Christ,  are  derived  immediately 
by  the  soul  of  man  from  the  Spirit  of  God.  Through 
Christ  we  have  access,  by  one  Spirit,  unto  the  Father* 
And  it  is  well  known,  after  this  intercourse  is  opened  by 
the  Spirit  of  God,  that  the  worshipper  meets  with  num- 
berless temptations  and  evils  to  interrupt  his  mind  in 
maintaining  the  comfort  of  communion  with  his  God,  in 
his  closet,  and  in  the  Church,  on  the  Lord's  day.  We 
are,  therefore,  directed  to  the  Spirit,  who  helpeth  our 
infirmities ;  and  by  whose  agency  the  mind  is  illuminat- 
ed, faith  is  called  into  exercise,  and  the  power  of  prayer 
raised  in  the  heart,  so  that  the  pleasures  of  fellowship 
with  God  flow  abundantly  into  the  soul.  This  is  that 
communion  of  the  Holy  Ghost  which  Paul  so  ardently 
wished  the  Corinthian  Church,  This  gives  wings  to 
prayer ;  for  where  the  Spirit  of  the  Lord  is,  there  is 
liberty.  This  it  is  that  constitutes  the  true  circumcision ; 
and  those  who  possess  it  worship  God  in  the  Spirit,  re- 
joice in  Christ  Jesus,  and  have  no  confidence  in  the  flesh. 

You  now  clearly  see,  that  to  be  in  the  Spirit  on  the 
Lord's  day,  is  not  only  for  the  Spirit  of  the  Lord  to  be  in 
you,  but  that  it  is  his  holy  influence  which  must  enliven, 


7*  The  Happy  Sabbath. 

warm,  and  actuate  your  souls,  in  order  to  enjoy  the  sa- 
cred sweets  of  devotion  on  the  Lord's  day.  May  the 
unction  of  this  blessed  Spirit  be  more  abundantly  poured 
out  upon  you,  that,  whether  in  private  or  public,  your 
Sabbaths  on  earth  may  be  spent  in  the  most  sensible 
communion  with  God. 

2.  It  is  with  peculiar  pleasure  I  assert  that  to  be  in  the 
Spirit  on  the  Lord's  day,  is  to  have  a  sight  of  the  glories, 
and  a  taste  of  the  love  of  the  Lord  of  the  day.  On 
reading  the  book  of  Revelations,  who  but  must  stand  in 
profound  admiration  at  the  grand  and  infinite  excellence 
of  the  appearance  of  Jesus  Christ  to  St.  John  !  What  is 
the  Sabbath  day  to  a  true  Christian  if  he  hath  no  sight 
of  Christ  the  beloved  of  his  soul,  and  the  fountain  from 
whence  all  his  hopes  and  comforts  flow  ?  Jesus  assured 
his  disciples  that  the  Spirit  of  truth  should  come;  he 
should  guide  them  into  all  truth,  bring  all  things  to  their 
remembrance ;  and  that  he  should  glorify  Christ,  by  taking 
of  his  excellencies,  and  reveal  them  to  their  understand- 
ings, so  as  to  afford  them  the  most  sublime  joy  of  heart. 
From  this  source  also,  we  must  receive  all  our  views  of 
Jesus,  and  derive  our  hope  in  him  ;  for  no  man  ca?i  call 
Jesus  Lord ,  but  by  the  Holy  Ghost.  We  may  here 
easily  discover  the  cause  why  we  are  so  little  acquainted 
with  Christ,  and  so  seldom,  with  David,  see  his  glory  in 
the  sanctuary.  Ah  !  how  often  do  we  grieve  the  Spirit 
of  Jesus  in  this  branch  of  his  holy  work,  and  rob  our- 
selves of  the  true  pleasures  of  the  Lord's  day  !  Were 
we  more  habitually  under  the  influence  of  this  Glori- 
fier  of  Jesus,  what  frequent  and  transcendant  views 
should  we  enjoy  of  the  grandeur  of  Immanuel's  nature  J 
We  should  behold  the  variety  and  virtue  of  his  offices,  the 
endearing  relations  he  bears  to  his  people,  the  complete- 


The  Hafipy  Sabbath.  29 

ness  of  his  redemption,  the  unsearchable  riches  of  his 
grace,  and  the  promise  of  his  coming  in  the  brightness  of 
his  glory,  to  receive  us  to  h.mself  1  Let  us  then  remember, 
as  God  hath  promised  his  Spirit  to  them  that  ask  him, 
that  our  duty,  interest,  joy,  and  happiness,  call  upon  us  to 
plead  for  the  soul-animating  influence  of  that  Spirit.  In 
proportion  to  our  views  of  Christ,  and  our  experience  of 
his  grace,  will  be  the  true  pleasures  of  the  Sabbath.  That 
must  be  a  gloomy  Sabbath,  in  which  the  Sun  of  Righ- 
teousness does  not  arise  and  shine  upon  you.  In  our  fu- 
ture days,  may  each,  with  rapture,  be  able  to  declare, 
I  sat  down  under  his  shadow  with  great  delight,  and  his 
fruit  was  sweet  unto  my  taste  I 

3.  Another  invaluable  privilege  of  possessing  the  Spi- 
rit on  the  Lord's  day,  is  an  evidence  of  Adoption.  To 
worship  God  is  certainly  the  duty  of  rational  beings ;  but 
the  case  with  man,  by  sin,  is  such,  that  he  has  lost  his 
moral  power  and  inclination  to  this  duty.  If  any,  there- 
fore, are  found  to  worship  God,  it  must  be  upon  a  prin- 
ciple which  nature  can  neither  bestow  nor  devise.  God, 
as  the  God  of  grace,  hath  adopted  his  children  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his 
will.  The  knowledge  and  experience  of  cur  personal 
interest  in  this  adopting  grace,  is  by  the  teaching  of  the 
Spirit.  Because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts,  crying^  Abba,  Father. 
Possessed  of  this  Spirit,  you  are  enabled  to  worship  God 
in  private  or  in  public,  not  as  slaves  or  as  foreigners, 
but  as  children  begotten  again  of  the  Lord,  made  nigh 
by  the  cross  of  Jesus,  and  heirs  of  God  through  C 
The  love  of  your  everlasting  Father,  you  will  enjov  as 
shed  abroad  in  your  heart  by  the  Holy  G  n  into 

you,  and  enable  you  to  delight  in  God;  pray  in  sweetest 
D2 


SO  The  Haftiy  Sabbath. 

confidence  of  his  regard  ;  feel  an  hatred  to  the  very  ap- 
pearances  of  evil ;  and  ardently  desire  to  obey  every 
precept  -which  is  revealed  in  the  Gospel  for  the  govern- 
ment of  your  heart,  the  regulation  of  your  life,  under 
every  character  you  sustain,  and  in  every  department 
allotted  you  in  the  world.  Actuated  by  this  blessed  Spi- 
rit, you  not  only  abound  in  hope,  and  have  joy  and  peace 
in  believing,  but  your  duties  and  privileges,  as  the  sons 
of  God,  will  afford  you  a  thousand  sacred  sweets.  The 
word  of  God,  whether  preached  or  read,  you  will  receive 
r/ith  attention,  humility,  and  joy.  Let  your  path  in  life 
be  afflictive  or  prosperous,  you  can,  on  the  Lord's  day, 
praise  your  God  ;  and,  if  I  may  so  say,  sing  your  very 
cares  away  !  So  far  from  indulging  an  improper  temper 
to  any  followers  of  the  Lord,  or  members  in  your  com- 
munity, you  are  taught,  as  the  children  of  God,  to  put 
on  bowels  of  tenderness,  compassion,  and  good  will  to 
all.  The  prosperity  of  Zion  will  lay  near  your  heart. 
Your  cup  will  sometimes  overflow  with  compassion  for 
sinners,  and  earnestly  pray  for  an  harvest  of  souls.  Its 
influence  will  aid  you  materially  to  walk  within  your 
house  with  a  perfect  heart,  desiring  that  those  sweet  plea- 
sures of  the  Sabbath  may  be  enjoyed  by  all  who  surround 
you.  Thus  God  accomplishes  that  charming  promise  in 
Ezekici  xxxiv.  26,  /  will  make  them,  and  the  filacer 
about  my  hill  a  blessing  ;  and  I  will  cause  the  shower  ta 
come  down  in  its  season  ;  there  shall  be  showers  of  bits* 
sings.    May  the  Lord  do  so  to  us,  and  more  also  ! 

4.  It  remains  only  that  I  instruct  you,  that  those  who 
are  in  the  Spirit  on  the  Lord's  day,  are  assisted  with  in- 
concievable  pleasure  to  anticipate  the  Eternal  Sab- 
bath— the  rest  which  remaineth  in  heaven  for  the  peo- 
ple of  God.    True,  the  natural  eye  hath  not  seen,  nor  the 


The  Happy  Sabbath.  31 

car  heard,  neither  hath  it  entered  into  the  heart  of  man 
to  concieve  what  things  the  Lord  hath  prepared  for  them 
that  love  him  ;  but  Godhafh  revealed  them  unto  us  by 
the  Spirit,  who  lias  not  only  described  those  great  and 
eternal  realities  in  the  Gospel,  but  makes  them  known, 
and  realizes  them  to  the  heart.  Thus,  the  true  worship- 
per on  earth  hath  his  conversation  in  heaven.  This  is 
equally  true,  whether  we  name  the  great  Jubilee  Sabbath, 
which  is  the  Millennium,  the  thousand  years  personal 
reign  of  Christ  on  the  new  earth,  or  the  ultimate  state  of 
felicity  and  glory.  Through  the  aid  of  the  Spirit,  by  the 
medium  of  the  word,  you  may  contemplate  the  state,  the 
place,  the  numberless  throng,  their  employ,  purity,  feli- 
city and  glory  !  You  may  also  hold  converse  with  Jesus, 
the  Lord  of  the  Sabbath,  now  at  the  Father's  right  hand, 
as  your  Redeemer,  Intercessor,  and  Friend  ;  who  creates 
the  bliss  cf  heaven  with  his  smiles,  and  who  will  shortly 
recieve  you  to  himself,  to  be  for  ever  blessed.  Thus  the 
Lord  promised,  Thine  eyes  shall  behold  the  King  in  his 
beauty  ;  thou  shalt  behold  the  land  that  is  very  far  off. 
What  a  vast  addition  does  the  contemplation  of  futurity 
make  to  the  enjoyment  of  the  present  Sabbath  ?  We  nn%j 
see  through  a  glass  darkly  ; — there,  face  to  face  /  Now 
we  are  surrounded  with  a  multitude  of  evils  ; — there, 
freed  from  all,  beneath  the  smiles  of  God,  we  shall  for 
ever  sing  the  praises  of  redeeming  love !  Let  this,  then, 
be  our  fervent  desire, — 

Thy  Spirit,  O  my  Father  give, 

To  be  my  guide  and  friend, 
To  light  my  way  to  ceaseless  joys, 

To  Sabbaths  without  end* 


32  The  Happy  Sabbath. 

The  only  reflection  we  shall  make  is,  how  distinguish- 
ingly  happy  are  those  who  are  in  the  Spirit  of  the  Lord  on 
the  Lord's  day,  enjoying  the  sweets  of  communion  with 
God,  a  transforming  view  of  the  Lord  of  the  day;  expe- 
riencing the  satisfaction  of  an  adoption  into  the  family  of 
God,  and  rejoicing  in  hope  of  spending  a  Sabbath  in  the 
realms  of  eternal  blis^ !  especially,  if  we  make  the  con- 
trast between  them  and  those  truly  unhappy  persons  who, 
notwithstanding  their  professed  belief  of  the  Lord's  day, 
are  found  in  the  spirit  of  the  world,  the  spirit  of  pride, 
the  spirit  of  envy,  or  the  spirit  of  satan.  That  multi- 
tudes are  influenced  by  such  spirits,  will  not  admit  of  con- 
troversy. Let  us,  therefore,  examine  ourselves.  For 
what  man  knoweth  the  things  of  a  man,  save  the  spirit 
of  man  which  is  in  him  ?  even  so,  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God.  JVbv  we  have 
received,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God ;  that  we  may  know  the  ihi?igs  that  are 
freely  given  to  us  of  God.  This  is  the  testimony  of  the 
primitive  disciples,  and  the  source  from  whence  they 
enjoyed  the  pleasures  of  devotion.  Making  good  our 
claim  to  this  blessed  Spirit,  let  us  remember  to  plead 
his  influences  on  the  dawn  of  every  Sabbath,  and  we 
shall  assuredly  And  the  possession  of  those  joys  which  can 
alone  be  exceeded,  by  the  pleasures  which  are  at  God's 
right  hand  for  ever  more. 


LECTURE  V. 


ADVICE  TO   YOU  KG  MEN. 

Psalm  cxix.  9. 

Wherewithal  shall  a  young  man  cleanse  his  way  ?     By 

taking  heed  thereto  according  to  thy  word. 

Grat  God,  instruct  this  youthful  breast, 
Prepare  it  to  enjoy  thy  rest; 
To  hoary  hours  my  life  prolong, 
And  let  thy  meroes  be  my  song. 

V  JUR  expectations  being  so  much  alive  for  the  virtue  of 
the  rising  generation,  we  cannot  exert  ourselves  too 
much  ill  affording  them  instruction.  Nor  ought  we  to  be 
discouraged  by  that  thoughtless  disposition  which  is  too 
much  attendant  upon  early  life.  If  our  endeavours  are 
successful  but  to  a  few,  it  will  not  only  afford  us  an  am- 
ple compensation,  but  that  few,  by  their  advice  and  ex- 
ample, may  prove  of  the  utmost  benefit  to  others,  when 
our  heads  recline  upon  the  lap  of  earth. 

It  is  to  you,  therefore,  the  young  men  of  this  family,  I 
would  now  address  myself,  presuming  you  will  honour  me 
with  your  attention.  My  text  are  the  words  of  David, 
who,  when  a  youth,  was  distinguished  by  the  Almighty  in 
the  family  of  Jesse  to  bear  the  sceptre  of  Israel.  Nor 
was  he  unmindful  of  the  favour  of  his  God  in  the  decline 
of  his  years.  O  God,  said  he,  thou  hast  taught  me  from 
my  youth,  and  hitherto  have  I  declared  thy  wonderful 
works;  now  also,  when  I  am  old  and  grey  headed,  O  God> 
forsake  me  not  !  Be  assured  the  virtues  of  youth  are  a 
material  part  of  the  solace  of  old  age.    I  stand  befcr-3 


34  Advice  to  young  Men. 

you  as  a  faithful  witness  for  that  God  who  hath  been  the 
guide  of  my  youth,  and  who  is  still  the  staff  of  my  life  ! 
From  the  pleasures  of  my  past  experience — the  import- 
ance of  your  early  conversion,  and  an  hope  that  God 
will  bless  my  instruction  to  you,  I  shall  direct  your  atten- 
tion to  the  words  of  my  text. 

By  casting  your  eye  upon  them,  you  will  instantly  per- 
cieve  they  contain  a  Question,  and  an  Answer  ;  the 
former  addressed  as  a  petition  to  God,  the  latter  as  an 
answer  for  your  information.     We  begin  with  the 

Question.  Wherewithal  shall  a  young  man  cleanse 
his  way  ? 

It  is  observable,  although  childhood  and  youth  are  va- 
nity, David  fixes  his  attention  in  preference  to  a  young 
man.  A  person,  passed  from  infancy  to  youth  and 
from  youth  to  maturity  of  age  ;  a  period  this,  when  the 
passions  are  more  exposed  to  temptations,  and  the  world 
exhibits  its  most  delusive  charms.  Examining  this  ques- 
tion, you  may  learn  that  a  young  man's  ways  are  cor- 
rupt—that it  debases  his  nature,  and  exposes  him  to  the 
displeasure  of  his  Maker — that  the  question  is  proposed 
by  one  who  is  sensible  of  his  state,  and  that  he  is  anxious 
to  receive  instruction  and  relief.  On  each  of  these  I 
shall  offer  some  remarks. 

It  is  hoped,  few  are  lost  to  that  consciousness  as  not  to 
know  the  path  of  youth  is  accompanied  with  many  vices. 
Allowance  may  be  made  for  the  habits  of  education,  na- 
tural restraints,  and  the  stations  in  which  youth  may  be 
placed  ;  but  the  fact  is  as  certain  as  its  consequences  are 
serious,  that  the  imagination  of  man's  heart  is  evil  from 
his  youth,  and  that  continually.  Though  you,  my  young 
friends,  should  be  unwilling  to  confess  the  operation  of 
your  mind,  yet  we  who  have  passed  our  juvenile  stage 


Advice  to  young  Men,  35 

know  that  the  imaginations  of  the  heart  are  so  various, 
and  at  some  periods  so  turbulent,  as  to  cover  us  with  guilt 
and  shame.  And  if  the  depraved  mind  is  itself  so  fruitful 
of  evil,  to  what  additional  depravity  may  it  arise  when 
aided  by  the  powers  of  satan,  and  the  number'ess  objects 
of  temptation?  Here  the  heart  of  every  youth  maybe 
allowed  to  know  its  own  bitterness.  From  this  corrupt 
fountain,  how  many  young  persons  of  botli  sexes  have 
been  plunged  into  vices  which  have  irrecoverably  blasted 
their  reputation  !  Who  could  have  thought  Absalom 
capable  of  the  crimes  he  committed  ?  But  although  such 
offences  may  not  be  appropriate  to  you,  and  your  life 
may  have  been  preserved  from  vio'ent  eruptions  of  im- 
morality, the  heart  is  nevertheless  defiled  before  an  holy 
God,  The  imaginations  too  frequently  arise  against 
God,  the  authenticity  of  his  Word,  the  person  and  the 
salvation  of  Jesus,  the  certainty  of  death  and  judgment, 
and  the  necessity  of  a  moral  preparation  for  eternity. 
Good  advice,  a  sound  education,  and  a  virtuous  example, 
may  be  given  you ;  still  the  natural  heart  is  evil,  only  evil, 
and  that  continually.  And  should  any  of  you  be  disposed 
to  controvert  the  point,  you  will  remember  that  I  have 
brought  forward  the  sentence  of  your  God,  who  is  grea- 
ter than  your  hearts,  and  knoweth  all  things.  But  this 
is  not  all  which  the  question  in  our  text  implies. 

The  sins  of  young  men,  as  well  as  others,  expose  them 
to  the  displeasure  of  God.  The  wages  of  sin  is  death. 
let  transgressors  be  of  whatever  age  or  sex  they  may. 
Therefore,  rejoice,  O  young  man,  in  thy  youth,  and 
let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes; 
but  know  thou,  that  for  all  these  things  God  will  bring 
thee  into  judgment.    How  many  young  men  have  been 


36  Advice  to  young  Men. 

cut  down  in  their  prime,  as  the  flower  of  the  field,  and 
conveyed  to  the  grave,  as  Job  expresses  it,  while  their 
bones  were  full  of  the  sins  of  their  youth  t  Solemn 
event !  If  you  live  in  sin,  you  must  die  in  sorrow.  Your 
reason,  your  conscience  must  unite  with  Scripture  testi- 
mony, and  pronounce  these  sentiments  just.  If  so,  you 
will  bt  tter  realize  the  que  tion  in  our  text ;   for 

It  implies  a  conviction  of  guilt,  and  a  desire  to  obtain 
instruction  in  order  for  relief.  We  know  that  such  sensi- 
bility is  extremely  painful;  but  it  is  equally  certain,  it  is 
absolutely  necessary  to  seek  and  obtain  the  knowledge  of 
that  way  in  which  you  shall  lie  cleansed.  Because  many 
ycung  persons  are  destitute  of  a  conviction  of  their  errors, 
they  live  without  prayer,  and  despise  the  only  way  cf 
relief.  Saul  of  Tarsus  no  sooner  saw  the  evil  of  his 
ways,  than  it  was  said  of  him,  Behold  he  firayetlu 

By  this  time,  my  young  friends,  you  must  perceive  the 
justness  of  our  remarks,  that  a  young  man's  ways  are 
defiled,  and  expose  him  to  the  displeasure  of  his  Maker, 
and  that  the  question  in  the  text  is  proposed  by  those 
only  who  are  sensible  of  their  state,  and  desirous  of 
relief.  What  impressions  do  these  things  now  make 
upon  you  ?  Have  you  so  far  tasted  the  bitter  fruit  of  folly 
as  to  turn  unto  the  Lord  by  prayer,  and  ask  how  your 
ways  can  be  cleansed,  and  your  future  years  be  crowned 
with  peace  and  joy  \  It  is  for  your  sake,  especially,  we 
shall  now  attend  to  the 

Answer  in  our  text.  It  is  by  taking  heed  thcrct9y 
according  to  the  word  of  God.  Let  us  see  how  far  God's 
word  may  instruct  the  inquiring  youth.  In  the  first 
place,  it  gives  him  a  just  representation  of  the  evi-s,  the 
guilt,  and  the  misery  of  his  case  as  a  sinner  against  God» 
There  is  no  other  book  in  the  world  that  can  do  this* 


Advice  to  young'  Men.  Wf 

The  word  of  God  is  quick  and  powerful,  sharper  than  any 
two  edged  sword,  piercing  even  to  the  dividing  asunder 
of  soul  and  spirit,  and  of  the  joints  and  marrow,  and  is 
a  discerner  of  the  thoughts  and  intents  of  the  heart* 
Because  the  word  of  God  so  anatomizes  the  mind,  con- 
science, and  life  of  sinners,  is  the  very  reason  why  many 
loose  and  hardened  persons  reject  it;  thereby  giving 
themselves  greater  latitude  in  transgressions.  You,  my 
young  friends,  I  hope,  will  act  a  contrary  part ;  take  the 
Bible  and  learn  the  nature  of  your  moral  disease,  which, 
I  assure  you,  is  half  way  to  the  cure.-— This  invaluable 
volume  will  next  discover  to  you,  that  there  is  a  fountain 
o/ienedfor  sin,  and  for  uncleanness ;  and  that  this  foun- 
tain is  none  other  than  the  pierced  heart  of  the  Son  of 
God,  whose  blood  cleanseth  from  all  sin.  Here,  young 
men,  however  polluted  in  your  hearts  and  lives,  behold 
the  Lamb  of  God  !  By  his  atoning  blood,  your  guilt  can 
alone  be  blotted  out  before  the  judgment  of  your  God, 
and  sacred  peace  flow  into  your  tortured  breasts.  While 
I  name  this  heavenly  balm,  may  its  virtue  be  applied  to 
every  heart  I — Possessed  of  pardon  in  the  blood  cf  Jesus, 
you  will  soon  perceive  that  the  word  of  Gcd  contains  the 
purest  directions  for  virtue  in  every  possible  relation  and. 
connection  With  mankind,  whether  in  private  or  in  pub- 
lic life.  And  what  alone  forms  the  true  dignity  of  man, 
the  Bible  will  open  to  you  those  duties  and  privileges,  in 
which  you  may  walk  humbly  and  happily  with  Gcd.  In* 
stead  of  offering  you  a  list  of  duties,  or  explaining  the 
holy  principles  on  which  they  must  be  performed,  I  shall 
direct  your  attention  to  the  life  and  example  of  the  Lord 
Jesus.  He  passed  through  a  state  of  youth  undefiled,  that 
he  might  honour  and  sanctify  that  early  stage  of  life. 
Happy  shall  I  be  if  this  remark  falls  with  due  sensibility 
E 


"33  Advice  to  young  Men. 

upon  every  young  man  who  hears  it  i  It  will  fo*m  a  noble 
stimulus  to  every  ho!y  and  benevolent  action,  and,  at  the 
same  time,  guard  the  avenue  of  your  hearts  against  every 
temptation  to  vice. — I  shall  only  add,  as  God's  word  will 
be  a  light  unto  your  path  in  the  journey  of  life,  it  will  cheer 
your  hope  of  immortality  and  glory.  While  in  youth, 
you  will  find  the  Gospel  more  precious  than  gold ;  but 
should  you  be  continued  to  old  age,  it  will  assure  you  that 
God  will  be  the  present  portion  of  your  soul,  and  create 
numberless  delights  when  time,  with  its  vanities,  are  fad- 
ing away.  So  far  then,  we  may  venture  to  say,  the  vir- 
tues of  youth  contribute  to  the  felicities  of  old  age. 

Having  detained  you  so  long,  I  know  of  no  better  way 
to  close  this  discourse  than  by  bringing  the  two  opposite 
characters  to  view.  A  young  man  whose  ways  are  cor- 
rupted and  devoid  of  the  fear  of  God,  stands  ready  to 
embrace  the  first  and  the  foulest  temptation  to  vice.  He 
sets  an  immoral  example,  injurious  to  all  around  him : 
himself  a  stranger  to  the  pleasures  of  peace  with  God. 
Under  the  calamities  of  life  he  has  no  rational  support ; 
and  no  wonder,  if  in  some  fatal  moment  he  sinks  beneath 
his  burden  in  untimely  death!  What  say  you,  young 
men,  shall  this  be  your  likeness  ?  Place  it  in  any  light  you 
may,  can  it  possibly  engage  your  approbation?  Surely 
not.  In  life  devoid  of  peace,  in  death  abandoned  to  woe  1 
Look  then  at  that  young  man  who  takes  heed  to  his  ways 
according  to  God's  word.  Religion  forms  a  jewel  in  his 
heart,  which  shall  never  be  lost.  Under  the  accidents  of 
life,  he  has  God  to  support  him.  His  example  contri- 
butes to  the  good  of  every  private  and  public  circle  of 
life.  He  shall  be  like  the  tree  planted  by  the  river  of 
water,  that  bringeth  forth  fruit  in  season  ;  his  leaf  also 
shall  not  wither,  and  whatsoever  he  doeth  shall  pros- 


Advice  to  young  Men.  39 

per.  Were  there  no  future  state — were  there  no  joys 
beyond  the  grave — the  life  of  pious  young  men  contrasted 
with  the  vicious,  must  be  pronounced  happy.  May  this 
likeness  be  drawn  by  grace  upon  each  of  your  hearts,  and 
be  resplendent  in  every  action  of  your  lives. 

O  thou  celestial  born  !  dear  youths  of  grace, 
The  purchase  of  redeeming  blood,  the  heirs 
Of  bliss  immortal,  look  beyond  the  stars, 
Up  to  thy  native  home  direct  thine  eyes  ; 
While  realizing  faith  and  steadfast  hope 
Give  thee  rich  foretastes  of  the  joys  above. 
Lo  !  Jesus  waits  to  place  th*  immortal  crown 
Upon  thy  temple ;  Angels  shall  applaud 
Thy  conquest  o'er  the  pow'rs  of  sin  and  hell. 
Then  all  your  toils  shall  cease,  your  bliss  begin, 
And  joy  and  triumph  crown  the  happy  day. 
You  shall  possess  immensity  of  bliss, 
Unbounded  as  the  wishes  of  the  soul, 
And  lasting  as  its  own  immortal  state ! 

Fawcett. 


LECTURE  VI. 


THE  UNPARALLELED  SUFFERINGS  OF 
JESUS  CHRIST. 

Lam.  i.  12. 

Is  it  nothing  to  you,  all  ye  that  fiass  by  ?  Behold,  and 
see  if  there  be  any  sorrow  like  unto  my  sorrow,  which 
is  done  unto  me,  wherewith  the  Lord  hath  afflicted  me 
in  the  day  of  his  fierce  anger* 

Ye  that  pass  by,  behold  the  BUfl| 

The  man  of  grief  condotfnnM  for  you, 
The  Lamb  of  God  for  sinners  slain, 

Weeping  to  Calvary  pursue. 

The  rocks  covld  feel  thy  powerful  death, 

And  uemblr,  and  p.'ui.der  pr.it; 
O  rend,  with  thy  expiring  breath 

The  harder  maible  of  our  hearts." 

JL  HE  text  I  have  now  read  to  you  was  uttered  by  Jere- 
miah, expressing  the  deep  sorrow  of  the  Hebrews  under 
those  various  calamities  they  endured  for  their  numerous 
transgressions.  But  they  are  still  more  expressive  of  the 
language  of  Jesus,  suffering  on  the  cross  for  the  sins  of  his 
people  ;  and  in  this  view  we  shall  now  employ  them.  No 
subject  is  more  solemnly  sublime  in  itself,  or  necessary 
for  us  to  know  and  to  feel,  than  the  sufferings  of  the 
Lord  Jesus.  Sincerely  do  I  hope  our  present  reflections 
may  be  accompanied  with  a  divine  blessing,  that  our 
hearts  may  have  some  suitable  impressions  of  the  love 
and  Bufferings  of  Christ  for  our  redemption. 

Let  us  contemplate  the  sufferings  of  Christ  on  the  day 
of  his  crucifixion  as  the  day  of  God's  fierce  anger. — The 
invitation  of  Jesus  to  examine  his  sorrows — and  use  the 


The  unparalleled  Suffering*  of  Jem*  Christ.       41 

interrogation  as  an  improvement  to  ourselves.  Is  it  no- 
thing to  you,  all  ye  that  pass  by  ? 

1.  The  sufferings  of  Jesus.  By  perusing  the 
Gospel  we  recognize  the  prediction  of  Isaiah,  that  Mes- 
siah was  to  be  a  man  of  sorrows,  and  acquainted  with 
griefs.  This  was  verified  in  the  life  of  Christ,  and  the 
farther  he  progressed,  the  more  accumulated  were  his 
sufferings.  In  the  text  we  are  invited  to  behold  the  sor- 
rows of  the  Saviour  on  the  day  of  his  crucifixion,  because 
all  the  lines  of  his  former  sufferings  then  met  apon  him, 
as  in  one  point,  with  inconceivable  force.  The  day  of 
Christ's  death  was  predetermined;  nor  could  the  rage 
of  the  Jews  hasten  it,  though  they  often  attempted  to  lay- 
violent  hands  upon  him  ;  for  his  hour  was  not  yet  come. 
Jesus,  however,  knew  that  the  solemn  day  of  his  death 
drew  near,  and  with  the  greatest  composure  told  his  dis- 
ciples he  must  go  up,  to  Jerusalem,  suffer  many  things 
of  the  chief  priests  and  the  rulers,  and  then  be  put  to 
death.  In  order  to  this,  Jesus  was  betrayed  by  a  false 
disciple,  and  taken  by  wicked  hands  to  be  judged  at 
Pilate's  bar.  Falsely  accused  and  condemned,  Jesus  was 
delivered  to  be  scourged.  The  soldiers,  with  eager  hands, 
seized  the  blessed  Saviour,  and  instantly  conveyed  him 
to  the  common  hall,  stripped  his  body,  bound  his  hands, 
and  fastened  him  to  the  post,  where  they  exercised  their 
hellish  rage  by  scourging  him  with  the  utmost  severity. 
Little  did  they  know  they  were  thus  the  mean  of  ful- 
filling an  important  prophecy  by  Isaiah — I  gave  my  back 
to  the  smiters,  and  my  cheeks  to  them  that  plueked  off 
the  hair;  I  hid  not  my  face  from  shame  and  spitting. 
Yes,  Jesus  received  the  scourge,  that  by  his  strifies  ive 
might  be  healed.  Go,  enter  the  doleful  place,  realize  the 
sorrows  of  your  Lord.  Go,  in  the  light  of  holy  writ, 
E2 


42       The  unparalleled  Sufferhigs  of  Jesus  Christ. 

see,  they  make  long  furrows  ufion  his  back ;  his  wounds 
gape  wide,  and  the  blood  flows  down  to  the  very  floor  ! 
All  this  for  perishing  sinners  ;  for  you,  for  me,  who  justly 
deserved  to  be  cast  into  the  awful  dungeon  of  despair, 
and  suffer  the  lash  of  a  violated  law  for  ever. 

The  day  of  the  Lord's  vengeance  arrives.  From  the 
court  Jesus  was  led  to  Calvary  ;  and  although  great  must 
have  been  the  loss  of  blood  by  his  temples  crowned  with 
thorns,  and  his  back  lashed  with  the  scourge,  he  is 
compelled  to  bear  his  own  cross.  On  the  summit  of  the 
hill,  the  place  of  skulls,  they  fastened  the  body  of  the 
blessed  Jesus  upon  the  cross,  raised  it  up  as  a  spectacle 
to  heaven  and  earth,  producing  those  extreme  sorrows 
that  should  soon  terminate  in  death.  To  heighten  the 
Saviour's  wee,  the  rabble  shook  their  heads  at  him,  and 
in  his  teeth  cast  the  severest  invectives.  Earth  and  hell 
united  to  enkindle  and  to  maintain  the  extreme  sorrows 
of  our  blessed  Lord. 

But  the  sufferings  sustained  in  the  body  of  Jesus  were 
as  the  lighting  dawn  of  the  fleecy  snow  upon  the  cold 
ground,  when  compared  to  the  anguish  he  endured  in  his 
soul.  In  the  language  of  our  text,  the  Lord  afflicted  him 
in  the  day  of  his  fierce  anger.  Why  was  Jesus  thus  af- 
flicted, when  his  whole  life  was  the  perfection  of  virtue, 
holy,  harmless,  and  undefled?  He  suffered  for  sin,  the 
just  for  the  unjust,  that  he  might  bring  them  unto  God. 
Jesus  was  charged  with  our  offences ;  the  Lord,  the 
Father  laid  on  him,  as  the  surety  of  his  people,  the  ini- 
quity of  us  all.  He  bore  our  sins  in  his  own  body  on  the 
tree,  and  made  his  soul  an  offering  for  sin.  Under  the 
awful  punishment  for  our  crimes,  Jesus  exclaimed,  My 
*oul  is  exceeding  sorrowful,  even  unto  death.  My  God, 
my  God)  why  hast  thouforsaken  vie  ?    Sin  exposed  us  in 


The  unparalleled  Sufferings  of  Jesus  Christ.       43 

body  and  in  soul  to  the  just  vengeance  of  God ;  and  now 
Jesus  suffers  for  our  sins  both  in  his  body  and  soul.  Of 
the  sufferings  of  Jesus  in  his  body  some  small  estimate 
may  be  made;  but  the  sufferings  of  his  soul  are  absolutely 
incomprehensible.  It  is  worthy  our  remark,  that  al- 
though the  previous  sufferings  of  Jesus  are  necessarily 
thrown  into  the  scale  of  his  vicarious  satisfaction,  yet  the 
day  of  his  bloody  death  is  that  important  period  when 
the  fierce  vengeance  of  the  God  of  justice  received  the 
ransom  price  of  our  souls  in  the  atoning  blood  of  oar 
Redeemer.  The  work  was  finished  when  he  bowed  his 
head  and  gave  up  the  ghost.  Important,  solemn  day ! 
well  might  the  earth  tremble  to  its  centre,  and  all  the 
host  of  heaven  withhold  their  brightness !  yet  a  day  in 
which  tne  attributes  of  Jehovah  shine  in  the  redemption 
of  guilty  man.  O  may  the  transactions  of  the  day  of 
crucifixion  live  in  lively  characters  in  our  breasts,  and 
teach  us  to  adore  the  Lamb  of  God !  Our  present  medi- 
tations on  the  sufferings  of  Jesus  are  not  yet,  however^ 
to  close.    We  are, 

2.  To  observe  the  injunction  of  our  Lord  in  the  text 
to  mark  his  sufferings  as  unparalleled.  Behold^  and  see 
if  there  be  any  sorrow  like  unto  my  sorrow.  Well  might 
Jesus  address  us,  requiring  attention,  Behold!  for  al- 
though the  sufferings  of  Jesus  be  a  subject  in  which  we 
are  so  greatly  interested,  there  is  an  unbelieving  propen- 
sity in  us  to  neglect  it :  not  to  behold  only,  but  to  seef 
that  is,  to  search  into,  examine,  contemplate,  and  espe* 
cially  to  see  if  any  sorrows  are  to  be  compared  with 
Christ's.  How  far,  therefore,  the  sufferings  of  our  Sa« 
viour  arc  unparalleled  must  be  our  present  inquiry. 

The  page  of  history  certainly  informs  us  of  some  per- 
sons, and  even  of  some  of  the  martyrs,  who  suffered, 


44       The  unparalleled  Suffering*  of  Jesus  Christ, 

perhaps,  more  in  their  bodies,  and  of  a  longer  duration," 
than  Christ;  but  then  those  had  proportionate  joy  of 
heart  from  God  to  endure ;  whereas  Jesus  suffered  both 
in  body  and  in  souL  Mankind  suffer  because  they  arc 
born  in  sin  ;  but  Jesus  suffered  for  sin  imputed,  and  not 
personally  his  own.  In  our  sufferings  in  time  we  can  be 
said  to  have  little  more,  if  indeed  so  much  as  the  sense 
of  sin;  but  Jesus  experienced  both  the  sense  and  the 
punishment  of  sin.  Our  sufferings  are  merely  personal ; 
but  the  sorrows  of  Christ  arose  from  the  imputation  of 
the  sins  of  all  his  people,  whom  no  man  can  number ! 
Besides,  if  the  sorrows  of  all  the  people  of  Gcd  were 
collected,  great  as  the  amount  might  be,  they  would  be 
as  the  small  dust  of  the  balance  in  comparison  with 
Christ's;  for  theirs  were  only  for  a  time,  whereas,  we 
believe  that  Jesus  suffered  equivalent  in  his  blessed  body 
and  soul,  what  his  people,  for  their  sins,  must  have  en- 
dured in  time  and  in  eternity.  Now,  when  we  visit 
Calvary  by  faith,  and  consider  these  important  things  in- 
terwoven, if  I  may  so  say,  in  the  cross  of  the  Lamb, 
may  we  not  justly  set  our  seal  to  this  truth,  that  Jesus, 
by  bearing  our  sins,  and  carrying  our  sorrows,  was  infi- 
nitely unparalleled  in  his  sufferings?  Not  only  so,  but 
we  must  acknowledge  that  the  glory  of  the  Redeemer's 
person  shines  through  his  sufferings,  and  leads  us  to  adore 
him  as  both  Lord  and  Christ. 

3.  Let  us,  for  our  improvement,  examine  the  interro- 
gation in  the  text.  Is  it  nothing  to  you,  all  ye  that  pass 
by  ?  Ah  !  is  it  possible  the  sufferings  of  Jesus,  while 
extended  on  the  cross,  can  be  a  subject  of  indifference  ? 
It  is  so,  and  to  too  many.  This  was  literally  true  of 
many  who  visited  Calvary  while  Jesus  was  extended  upon 
the  cross ;  they  passed  by}  railed  on  him,  wagfing  their 


'The  unparalleled  Sufferings  of  Jesus  Christ.      45 

heads,  and  saying,  Ah,  thou  that  destroy  est  the  temfxle^ 
and  bulkiest  it  in  three  days,  save  thyself,  and  come 
down  from  the  cross.  And  how  many  of  the  same  tem- 
per, influenced  by  the  spirit  of  infidelity,  in  our  present 
day,  revile  the  Saviour's  person,  and  despise  the  merit 
of  his  cross  ?  Are  there  not  many  of  our  youth  fond  of 
vanity,  whose  hearts  are  captivated  by  sin,  when  they 
hear  of  a  Saviour's  sufferings,  pass  by,  utterly  uncon- 
cerned ?  Is  it  nothing,  indeed,  vain  youth,  thus  to  des- 
pise the  friend  of  sinners  bathed  in  blood  ?  Be  you  assur- 
ed, if  your  youthful  crimes  are  pardoned,  it  must  be  by 
that  very  blood  which  you  now  despise.  And  ye  men  of 
busy  life,  with  you  also  of  grey  hairs,  who  anticipate  the 
grave,  say,  are  the  suffering  of  Jesus  nothing  worth  to 
you,  but  pass  by  the  cross  unconcerned,  in  pursuit  of  all 
the  world  calls  good  and  great,  while  every  step  accu- 
mulates your  guilt,  and  makes  you  more  unfit  for  that 
world  which  is  to  come  ?  Stop,  fellow  mortals,  stop  1 
Did  the  earth  tremble  beneath  a  suffering  Christ,  and 
shall  your  hearts  remain  unmoved  as  the  flinty  rock? 
Depressed  on  your  loss  by  trade,  you  drop  a  tear;  but 
ah !  what  tear  ever  fell  from  your  eyes  on  apprehension 
of  a  lost  soul  ?  Go,  read  the  justice  and  the  mercy  of 
God  in  the  cross  of  Jesus,  and  may  the  riches  of  mercy 
be  conveyed  to  your  hearts  !  Some  there  are  who  pro- 
fess to  know  the  Saviour,  yet,  like  Peter,  when  his  Mas- 
ter suffered  in  the  High  Priest's  hall,  denied  him.  Ye 
backsliders,  ye  followers  afar  off,  is  it  nothing  to  you 
that  Jesus  should  be  bathed  in  sweat  and  in  blood? 
What!  pass  by  that  cross  under  which  you  once  could 
rest  in  peace  ?  O  that  with  a  look  of  compassion,  Jesus 
may  restore  to  you  the  joy  of  his  salvation,  and  enable 
ycu  once  more  to  look  on  him  whom  you  have  so  keenly 


46       The  unparalleled  Sufferings  of  Jesus  Christ. 

pierced !  Some  there  are,  and  not  a  few,  who  stand 
still  and  embrace  the  cross ;  they  contemplate  the  har- 
mony of  the  divine  attributes  in  the  redemption  of  sin- 
ners; and  by  that  accursed  tree,  find  the  life  of  their 
souls.  May  I  not  hope,  that  such  are  some  of  you? 
From  the  sorrows  of  Jesus  flow  the  cup  of  your  joy  !  Be- 
neath this  cross,  contemplating  the  unparalleled  suffer- 
ings of  Christ,  and  feeling  your  hearts  attracted  with  his 
dying  love,  let  your  life  in  all  holiness,  testify  your  gra- 
titude to  your  Saviour.  Make  daily  use  of  the  cross  of 
Jesus.  Here  you  may  enjoy  sensible  communion  with 
God,  learn  reconciliation  under  the  sorrows  of  your 
lives,  and  find  a  purifying  source  adequate  to  mortify  the 
evil  propensities  of  your  heart.  Here  too  you  will  be- 
hold those  lively  expressions  of  eternal  love  which  will 
form  a  sufficient  stimulus  to  every  moral  and  evangelical 
duty,  and,  at  the  same  time,  obtain  an  assurance  oi  the 
continuance  of  every  future  blessing.     For, 

To  man  the  bleeding  cross  has  promis'd  all : 
The  bleeding  cross  has  sworn  eternal  grace : 
Who  gave  his  life,  what  grace  can  he  deny  ? 

Young* 


LECTURE  VII. 


CHRIST  A  PROPHET. 

*  t 

John  vi.  14. 
This  is  of  a  truth  that  Profihet  that  should  come  into  the 
iv  or  Id. 

My  Prophet  thou,  my  heavenly  Guide, 
Thy  sweet  instructions  I  will  hear; 
The  words  that  from  thy  lips  proceed, 
O  how  divinely  sweet  they  are! 
Thee  my  great  Prophet  I  would  love, 
And  imitate  the  bles&'u  above. 

D. 

IT  was  the  opinion  of  many  heathen  philosophers,  that 
from  the  benevolence  of  the  Deity,  he  would  not  permit 
mankind  to  remain  in  its  present  state  of  gross  ignorance 
of  himself  and  the  path  to  obtain  substantial  happiness ; 
but  would  send  them  a  teacher,  far  more  superior  than 
ever  yet  appeared  in  the  world.  The  Jews  also,  not- 
withstanding what  they  enjoyed  from  Moses  and  the 
Profihet S)  Were  taught  to  look  forward  for  the  appear- 
ance of  a  greater  Teacher,  who  should  scatter  the  clouds 
of  error,  and  reveal  those  most  sublime  truths  which  are 
worthy  of  Jehovah,  and  necessary  to  the  present  and 
future  felicity  of  men.  In  the  prophetic  character 
Jesus  appeared  in  Judea.  Such  were  his  doctrines,  en- 
forced with  a  life  of  the  most  consummate  virtue,  that 
many  who  well  knew  the  spirit  and  letter  of  prophecy, 
unitedly  declared  in  Ihe  language  of  our  text,  This  is  of 
a  truth  that  Profihet  ivho  should  come  into  the  world* 
It  will,  therefore,  be  worthy  our  employ,  to  bring  forward 
some  of  those  ancient  prophecies  which  designated  this 


48  Christ  a  Prophet. 

great  Teacher  sent  from  God,  with  their  application  to 
Jesus  Christ;  and  show  the  manner  in  which  he  per- 
forms this  interesting  office  to  his  people  in  all  ages. 

1.  Moses  said  unto  the  children  of  Israel,  The  Lord 
thy  God  nvill  raise  up  unto  thee  a  prophet  from  the  midst 
of  thee,  of  thy  brethren,  like  unto  me;  unto  him  shall  ye 
hearken.  Of  this  many  of  the  Jews  were  convinced; 
and  beholding  Jesus  as  a  teacher,  they  glorified  God,  say- 
ing, A  great  prophet  is  rise7i  up  among  us,  and  God  hath 
•visited  his  people.  Jesus  was  raised  up  from  among  his 
brethren,  a  son  of  Abraham  and  of  David,  of  the  tribe 
of  Judah,  and  born  in  Bethlehem,  and  thus  an  Israelite 
according  to  the  flesh,  Jesus  was  a  prophet  like  unto 
Moses,  called  of  God,  faithful  in  his  house,  instructed 
the  ignorant,  and  was  to  deliver  his  brethren  from  bond- 
age. The  disparity,  however,  was  great ;  seldom  did 
they  hear  Aloses,  and  less  did  they  obey  him  ;  but  the 
instructions  of  Jesus,  the  better  prophet,  were  to  be 
effectual :  Him  shall  ye  hear;  he  spake  as  never  Moses 
or  any  man  spake ;  his  words  were  clothed  with  divine 
authority,  penetrating  the  heart  of  the  most  ignorant 
and  rebellious,  producing  the  fruit  of  virtue  and  honour. 
Besides,  Moses  was  a  teacher  of  the  law,  but  grace  and 
truth  came  by  Jesus  Christ,  through  which  sinners  are 
pardoned,  and  made  meet  for  endless  bliss. 

The  Messiah,  according  to  Isaiah  lxi.  1,  was  anointed 
of  the  Spirit  of  the  Lord,  to  preach  good  tidi?igs  ;  pro- 
claim the  acceptable  year  of  the  Lord,  and  to  comfort  all 
that  mourn.  From  this  very  text,  Jesus  preached  on 
entering  his  ministry,  Luke  iv.  14,  22.  Good  tidmgfl  of 
salvation  dropped  from  his  lips  and  enriched  the  hearts 
of  many,  so  that  they  glorified  God  for  his  visitation. 

Besides,  Messiah  was  prophesied  to  be  an  Inter- 


Christ  a  Pro/ihet*  4.0 

PRETER,  one  among  a  thousand;  and  who  alone  was  com- 
petent to  declare  unto  men,  who,  by  transgressions,  were 
going  down  to  the  /lit,  that  God  had  found  a  ransom  for 
their  deliverance.  This,  indeed,  formed  a  material  part 
of  the  instructions  given  by  Jesus  our  invaluable  prophet ; 
and,  what  was  a  singular  mark  of  his  own  excellence, 
altogether  new  and  unparalleled  in  the  world,  he  not 
only  directed  his  disciples  to  look  to  him  for  instruction  ; 
but  that  he  himself  was  to  suffer,  bleed,  and  die  for  their 
sins,  and  thus  give  his  life  a  ransom  to  deliver  them  from 
the  pit  of  destruction. 

Concerning  the  great  Prophet  who  was  to  come  into 
the  world,  extraordinary  miracles  were  to  be  performed 
by  him  in  testimony  of  his  mission.  He  was  to  make  the 
blind  to  see,  the  deaf  to  bear,  the  lame  to  walk,  and  the 
dumb  to  sjieak ;  with  many  other  supernatural  opera- 
tions ;  all  of  which  were  performed  by  the  word  of  Jesus ; 
and  many  believed  on  him  as  the  Christ  of  God. 

The  appearance  of  Jesus  was  by  no  means  like  that  of 
Mahomet,  the  false  prophet  of  Arabia,  who  never  pre- 
tended to  be  a  subject  of  prophecy,  nor  ventured  to  attest 
his  doctrine  by  miracles ;  of  course,  to  speak  the  most 
favourable  of  him,  he  was  an  intruder.  But  from  what 
we  have  said  of  Jesus,  it  is  evident  his  person,  miracles, 
mission,  and  success  as  a  prophet,  were  foretold  some 
thousand  years  before  his  birth.  Besides,  the  instruction 
of  Jesus  was  to  make  men  wiser  and  better ;  when  the 
teaching  of  Mahomet,  by  his  Koran,  was  evidently  calcu- 
lated to  enflame  the  lusts  of  his  followers,  promote  ra- 
pine, and  make  men  seven-fold  more  the  children  of  the 
devil.  Let  us  then  rejoice  in  the  sublime  character  of 
Jesus,  the  great  instructor  of  his  Church,  and  learn  with 
submission  to  be  made  wise  unto  everlasting  life. 
F 


50  Christ  a  Prophet. 

The  subjects  taught  by  Jesus  Christ  were  the  most  in- 
teresting to  the  present  and  eternal  felicity  of  men.  The 
being  and  perfections  of  Jehovah — the  care  and  benevo- 
lence of  a  superintending  providence — the  nature  of  man, 
with  his  obligation  to  God  in  his  law — the  depravity  of 
the  human  heart  by  sin,  and  the  necessity  of  conversion — 
the  counsel  of  Jehovah,  relative  to  his  own  person,  mis- 
sion, suffering,  and  death,  for  the  purpose  of  redemption — 
the  nature  and  blessedness  of  pardon,  and  the  advantages 
of  brotherly  love  and  benevolence — death,  judgment, 
heaven,  and  future  punishment.  These  were  some  of 
the  interesting  subjects  taught  by  Jesus ;  to  which  may  be 
added,  the  nature  of  his  own  church  and  kingdom,  de- 
tached from  all  civil  powers,  and  purely  spiritual ;  that 
baptism  was  an  institution  for  the  obedience  of  his  disci- 
ples, and  that  his  last  supper  was  to  be  held  as  a  perpe- 
tual memorial  of  his  redeeming  love,  until  his  coming 
again  to  judge  the  world. 

It  was  not  only  the  province  of  a  prophet  to  teach,  but 
to  foretel  future  events.  Christ  foretold  the  time,  man- 
ner, place,  circumstances,  and  design  of  his  own  sufferings 
and  death  ;  and  also  of  the  perfidious  Judas,  who  was  to 
sell  his  blood.  Nor  did  he  omit  to  inform  Peter  and 
other  of  his  disciples  the  ungenerous  conduct  they  should 
act  by  deserting  him  in  the  midst  of  his  deepest  sorrows, 
notwithstanding  their  present  resolved  attachment  to  his 
person.  What  was  still  more  remarkable,  he  prophe- 
sied of  the  time  and  manner  of  his  own  resurrection 
from  the  dead,  and  of  his  return  to  the  mansions  of  his 
Father  as  the  fore-runner  of  his  people. 

To  this  likewise  we  not  only  add  the  predictions  of 
Jesus,  of  the  destruction  of  Jerusalem,  and  the  dispersion 
of  the  Jews  \  but,  by  his  revelation  to  John  in  the  Isle  of 


Christ  a  Projihet.  51 

Patmos,  the  most  capital  events  that  should  take  place 
among  the  nations,  for  the  purpose  of  gathering  his 
Church ;  many  of  which  have  been  completed,  and  not 
one  word  which  yet  remains  but  shall  be  fulfilled  to  the 
praise  of  his  glory  ! 

2.  The  manner  in  which  Jesus,  the  prophet  of  Israel, 
executes  his  office  is  worthy  our  attention.  This  was 
done  personally,  and  more  immediately  in  the  three  last 
years  of  his  life,  preaching  salvation  in  Jerusalem,  and 
all  the  regions  round  about.  Persons  of  various  ranks 
and  degrees  received  his  instruction,  obeyed  his  holy 
precepts,  bore  a  noble  testimony  against  the  practice  of 
vice,  and  closed  their  lives  in  hope  of  a  glorious  immor- 
tality. His  word  was  with  power,  it  penetrated  and 
changed  the  heart ;  and  of  some  of  the  most  illiterate, 
and  others  of  worldly  dissipated  lives,  Jesus  produced  a 
race  of  disciples,  so  wise  and  so  virtuous,  the  history  of 
whom  has  never  failed  to  create  the  most  profound  asto- 
nishment wherever  the  Gospel  has  been  published.  As 
a  secondary  mean  to  execute  his  prophetic  office,  Jesus 
commissioned  many  of  his  disciples  to  preach  his  word, 
promising  them  his  presence,  and  rendered  them  suc- 
cessful in  the  instruction  and  conversion  of  thousands. 
The  same  Gospel  mean  is  still  continued ;  Christ  raises 
up  men  of  every  nation  and  language  by  the  power  of  his 
grace,  and  thus  in  a  rational  and  spiritual  manner  ga- 
thers sinners  to  himself,  and  progressively  ilium  i 
his  Church  with  divine  knowledge.  Here,  however,  wq 
mu^t  say,  the  written  word  of  Christ,  the  Bible,  is  the 
invariable  law  and  the  testimony^  received  am. 
by  all  whom  he  employs  to  execute  his  prophetic  office  ; 
for  if  they  speak  not  according  to  this  word,  we  are  posi- 
tively assured  there  is  no  light  in  them.    Men  may  be 


j2  Christ  a  Prophet. 

converted  to  a  party,  but  none  were  ever  converted  to 
Christ  but  by  the  power  of  his  own  truth.  But  the  pri- 
mean  by  which  Jesus  discharges  the  important  of- 
fice of  a  prophet  is  by  the  influence  of  his  Holy  Spirit, 
without  which,  the  written  word  and  the  preached  Gos- 
pel are  in  vain.  No  mere  need  be  said  upon  this  point 
than  to  recur  to  the  promise  of  Christ  to  his  disciples, 
J  will  send  you  the  S/iirit  of  Truth,  he  shall  teach  you 
mil  l  flings  that  I  have  said  unto  you. 

We  might  now  close  our  remarks  on  the  office  of  Jesus 
as  a  prophet,  but  it  is  absolutely  necessary  to  assign  the 
reason  why  Jesus  is  able  to  make  men  wise  unto  salvation. 
He  is  the  infinitely  wise  God,  The  wisdom  of  God; 
the  Word  that  was  with  God,  and  the  Word  that  was 
God.  Therefore  he  can  chase  darkness  from  the  mind, 
create  the  pure  light  of  truth,  and  bring  the  carnal  heart 
into  the  most  spiritual  obedience.  Blessed  be  the  Lord 
who  is  the  light  of  his  people,  and  who  can  bring  the 
jnost  distant  sinner  nigh  to  taste  the  sweets  of  redeeming 
iovc ! 

As  a  necessary  improvement  upon  this  subject,  let  us 
now  ask,  Have  we  ever  received  one  instructive  lesson 
from  this  great  Teacher  of  Israel  ?  Has  he  taught  us  to 
view  ourselves  as  sinners,  and  are  we  assisted  to  look  to 
him  who  is  able  to  save  to  the  uttermost  ?  When  Jesus 
opened  the  understanding  of  the  disciples  going  to  Em- 
inaus,  their  hearts  burned  within  them  ;  and  you  may  be 
certain,  if  the  Lord  hath  enlightened  your  minds,  you  have 
enjoyed  a  degree  of  that  comfort,  peace,  and  joy,  from  a 
view  of  a  complete  salvation, which  you  can  never  forget. 
The  promise  is,  Ml  thy  fieojrfe  shall  be  taught  of  God> 
and  great  shall  br  the  jieace  of  thy  children.  If  this  be  the 
case,  learn  to  make  use  of  Jesus  as  your  prophet.    The 


Christ  a  Prophet.  53 

evils  of  your  heart,  the  treachery  of  satan,  the  designs 
of  his  providence,  the  truth  of  his  word,  the  privileges  of 
Zion,  the  glories  of  eternity;  these,  with  every  other 
important  subject  which  is  your  interest  to  know,  Jesus 
will  progressively  reveal  to  your  mind.  You  cannot  be 
too  sensible  of  your  own  ignorance,  nor  can  you  employ 
Jesus  as  your  prophet  too  often.  Learn  of  me,  is  his 
command  ;  and  cur  duty  is,  with  Mary,  to  set  at  Christ's 
feet,  and  hear  his  words.  Happy  the  man,  happy  the 
minister,  and  happy  the  family,  who  receive  instruction 
from  the  Saviour  !  Conscious  of  my  incapacity,  unassist- 
ed, to  promote  your  personal  and  domestic  felicity,  by 
this  course  of  Lectures,  I  devoutly  implore  the  aid  of 
Jesus,  our  divine  Prophet,  to  render  his  own  truth  effec- 
tual to  your  instruction.  Influenced  by  no  name  nor 
party,  but  the  adored  name  of  Immanuel  and  his  ran- 
somed flock,  I  deliver  to  you  those  sentiments,  which, 
on  mature  investigation,  I  believe  to  be  the  truth  of 
God  :  I  despair  not,  therefore,  of  his  gracious  benedic- 
tion upon  you.  Let  us  then  look  to  Jesus,  and  resolve 
with  David,  Thou,  Lord,  shalt  guide  me  with  thy  counsel^ 
and  afterwards  receive  me  to  glory.    Amen, 


F3 


LECTURE  VIII. 


THE  LOVE  OF  LIFE  MO  DEB  AT  ED. 

Job  vii.  16. 
I  would  not  live  alway\ 

Each  moment  draw  from  earth  away 
My  beart,  that  lowly  waits  thy  Cltij 

Sneak,  to  my  ii.most  sou),  and  say, 

J  am  thy  Jove,  thy  God,  thy  all! 
To  feel  thv  pow'r,  to  hear  thy  voice, 
To  taste  thy  love/  be  all  my  choice. 

1  HE  love  of  life  is  natural  to  all  men ;  and  there  are 
those  awful  attendants  on  death  which  make  humanity 
tremble  at  the  idea  of  dissolution.  The  possession  of  the 
grace  of  God,  however,  changes  both  the  scenes  of  mor- 
tality and  the  state  of  the  mind,  so  as  to  regulate  the 
iove  of  life,  produce  a  subjection  to  the  will  of  God,  and 
attain  the  most  charming  and  certain  prospect  of  felicity 
beyond  the  grave.  On  a  single  glance  upon  our  text,  we 
may  with  certainty  conclude  that,  as  with  Job,  so  with 
every  good  man,  there  are  justifiable  reasons  why  he  would 
wish  a  continuance  in  life  ;  but  that  there  arc  also  consi- 
derations more  interesting  and  important,  which  pre- 
ponderate against  the  love  of  life,  and  lead  him  to  say, 
J  would  not  live  ahvay*  It  shall  be  our  employ,  in  this 
discourse,  to  examine  both  these  reasons,  in  some  cheer- 
ful hope  the  subject  may  be  beneficial  to  all  who  may 
hear. 

1.  Although  the  love  of  life  be  natural  to  all  men,  thcr$ 
are  some  more  attached  to  the  present  state  than  others. 
Nay,  wc  read  of  some  who  through  fear  of  death  are  till 


The  Love  of  Life  moderated.  5$ 

their  life-time  subicct  to  bondage.  This  may  be  owing 
to  the  natural  habit  of  the  mind,  and  sometimes  to  the 
power  of  temptation.  The  best  way,  perhaps,  for  us  to 
ascertain  the  desire  and  the  lawfulness  of  the  love  of  life, 
will  be  to  examine  a  few  of  those  relative  connections 
which  may  induce  persons  to  abide  in  this  mortal  state. 
Parents  possessed  of  children,  whether  in  infancy  or 
youth,  may  lawfully  wish  a  continuance  in  life  to  see 
their  offspring  virtuously  educated,  and  placed  in  honour- 
able and  useful  stations ;  especially,  that  their  prayers 
may  be  answered,  and  the  Lord  endow  their  children 
with  pardoning  grace,  and  place  them  amongst  the  house- 
hold of  faith.  The  depravity  natural  to  youth,  and  their 
incessant  exposure  to  temptation,  create  a  pious  solici- 
tude in  parents  to  live  to  see  them  escape  the  pollution s- 
that  are  in  the  Avcrld.  For  this  they  often  pray,  and 
drop  the  crystal  tear.  But  it  sometimes  happens,  that 
youth  throw  off  all  restraint,  and  plunge  themselves  into 
dissipation  and  ruin.  In  such  afflictive  cases  the  parents' 
hearts  bleed,  and  their  fervent  cry  to  heaven  is,  "  O 
spare  us  till  we  see  thy  mercy  in  restoring  our  children 
to  virtue  and  to  peace.''  Ah  !  my  dear  young  friends, 
think  seriously  of  the  bitter  pangs  which  disobedient 
youths  create  in  their  parents'  breasts  ;  and  may  heaven 
forbid  you  should  join  the  wretched  list ;  but,  on  the  con- 
trary, live  to  be  your  parents  joy  till  life  expires ! 
Christians  having  made  a  considerable  profession 
of  religion,  by  yielding  to  temptation,  or  drinking  too 
deep  of  the  spirit  of  the  world,  whereby  they  have  lost 
the  comforts  they  formerly  enjoyed,  may  desire  to 
have  their  days  prolonged,  till  the  joys  of  salvation  be 
restored  to  their  breasts.  O  afiare  me  a  little,  said  Da- 
vid, that  I  may  reaver  itrength  before  I  go  henee,  and 


56  The  Love  of  Life  moderated. 

be  no  more.  Indeed,  it  is  a  subject  of  solemn  reflection 
to  backsliders,  whether  In  heart  or  life,  to  be  put  to  the 
bed  of  death  in  the  dark,  and  not  to  be  able  to  leave  a 
testimony  behind  them  fop  the  satisfaction  and  the  joy  of 
survivors  !  Such,  therefore,  may  well  desire  their  span  of 
life  to  be  lengthened*  In  the  circle  of  human  society  we 
see  persons  elevated  to  conspicuous  departments,  and 
warmly  engaged  for  the  good  of  the  community.  Nor  do 
we  hope  that  we  are  destitute  of  such  public  persons  who 
are  also  filled  with  piety  as  well  as  with  the  dignity  of 
their  station.  Such  were  Moses  and  Joshua.  Concert- 
ing their  plans,  and  preparing  the  means  for  executing 
them,  it  cannot  be  deemed  unlawful  they  should  desire 
a  continuance  of  life  to  see  the  fruit  of  their  labour; 
especially,  when  the  happiness  of  the  people,  and  the 
honour  of  God  and  religion,  arc  concerned.  We  live  at 
a  period  big  with  events.  While  by  faith  we  read  the 
prophecies  and  the  promises  of  God,  relative  to  the  de- 
struction of  error,  the  conversion  of  the  heathen,  and 
the  call  of  the  Jews,  that  the  nations  of  the  earth  may  be- 
come the  kingdoms  of  the  Lord  and  his  Christ,  the  sub- 
ject is  so  interesting,  and  the  prospect  so  charming,  it 
cannot  be  unlawful  for  good  men  to  desire  to  live,  at 
least  to  see  the  davnty  though  they  may  not  expect  to  see 
the  brightness  of  the  day.  Every  year  produces  some 
new  token  of  the  second  coming  of  Messiah  ;  and  it  is  a 
consideration  which  should  inspire  us  with  additional  gra- 
titude and  joy,  that  we  are  the  preserved  of  the  Lord  to  see 
those  unfoldings  of  his  glory  which  many  desired  but  saw 
them  not.  Ministers  of  the  Gospel,  let  their  denomi- 
nation be  what  it  may,  are  certainly  justifiable  In  desir- 
ing length  of  days,  to  sec  the  people  of  their  cha, 
tablisked  in  truth  and  peace  j  especially  to  have  & 


The  Love  of  Life  moderated.  St 

nediction  of  the  Lord  upon  their  labours,  to  enjoy  an 
harvest  of  souls,  and  the  conversion  of  certain  individuals 
for  whom  they  may  have  often  prayed  with  tears  before 
the  throne  of  God.  Thus  Paul,  I  have  a  desire  to  depart 
arid  to  be  with  Christ,  which  is  far  better,  but  to  abide 
in  the  fiesh  is  more  needful  for  you. 

From  these,  and  many  other  reasons  which  might  be 
named,  good  men  may  lawfully  desire  a  continuance  in 
life ;  especially  as  such  persons  will  never  fail  to  refer 
the  issue,  with  cheerful  resignation,  to  the  pleasure  of 
their  heavenly  Father.  Not  my  will,  but  thine  be  done* 
Still  there  are  considerations  more  valuable  and  import- 
ant, which  preponderate  in  favour  of  immortality,  and 
lead  them,  with  Job,  to  say,  I  would  not  live  alway. 

2.  Let  us  now  inquire  into  those  considerations  for 
which  good  men,  notwithstanding  their  love  of  life,  would 
wish  to  pass  into  a  future  state.  They  know  that  such  a 
state  of  immortality  and  glory  actually  exists.  They 
have  been  taught  it  from  the  Scriptures,  and  have  had 
an  earnest  of  the  inheritance  above  granted  to  them  by 
the  spirit  of  adoption.  Grace  brings  its  own  witness 
into  the  heart,  both  of  its  own  excellence  and  its  connec- 
tion with  eternal  glory,  so  that  we  may  confidently  affirm 
we  have  not  believed  a  cunningly  devised  fable.  We 
know,  said  Paul,  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an  house  not 
made  with  hands,  eternal  in  the  heavens.  This  happy 
assurance  is  every  way  sufficient  to  enable  us  to  relin- 
quish our  earthly  connections,  to  leave  mortality  behind, 
so  that  we  may  be  for  ever  with  the  Lord. — A  prospect 
of  perfect  freedom  from  every  species  of  evil  is  another 
reason  why  good  men  are  willing  to  part  with  life.  Job 
knew  the  evil  of  suffering.    Night  and  day  he  was  bur* 


58  The  Love  of  Life  moderated. 

dened  with  affliction,  which  made  him  cry  out,  My  soul 
chooseth  death  rather  than  life.  Under  intense  calamity, 
whether  in  our  persons  or  in  our  connections,  at  the  mo- 
ment, we  are  apt  to  wish  an  immediate  dismission  from 
the  body.  But,  in  a  sedate,  solemn  frame  of  mind,  we 
make  a  more  correct  statement  of  our  suffering;  lives, 
and  are  willing  to  forsake  them  for  their  tendency  to 
irritate  our  minds  and  lead  us  away  from  fellowship 
with  God,  From  a  sense  of  the  evil  of  sin,  stronger 
desires  arise  to  quit  this  mortal  stage.  In  a  state  of 
unregeneracy,  the  heart  of  man  loves  nothing  but  what 
is  carnal  and  sensual ;  but  when  renewed  by  grace,  sin 
is  its  greatest  burden  and  highest  disgust.  The  longer 
Christians  live,  the  more  practically  will  they  be  ac- 
quainted with  the  deceit,  malignity,  power,  and  vileness  of 
sin.  Entwined  around  their  heart,  mixing  with  all  their 
duties,  eclipsing  their  views  of  Christ  and -immortality, 
no  wonder  they  desire  not  to  live  always,  but  to  drop 
their  evils,  and  wing  their  way  where  perfect  holiness 
for  ever  shines,  and  an  evil  heart  is  known  no  more  I 
We  add,  that  the  ultimate  fruition  of  God  and  the 
Lamb,  in  glory,  is  a  strong  reason  why  the  righteous 
would  not  live  alway.  Father,  said  Jesus,  /  will,  that 
they  whom  thou  hast  given  me  be  with  me  where  I  am, 
that  they  may  behold  my  glory.  I  know  of  no  single 
text  that  more  charmingly  describes  the  state  of  ulti- 
mate felicity.  If  to  be  with  Christ  now  makes  our 
heaven  upon  earth,  what  will  be  the  possession  of  him 
hereafter?  If  to  enjoy  Jesus  in  the  family  and  in  the 
church,  where  wc  meet  with  so  many  interruptions  and 
dark  clouds,  create  our  felicity,  what  shall  be  our  bliss 
when  we  be  transmitted  where  he  is,  set  down  at  the 
right  hand  of  the  Majesty  on  high  ?    And,  if  to  behold 


The  Love  of  Life  moderated.  59 

our  Saviour  through  a  glass  darkly,  fills  us  with  such 
joy  and  peace  in  believing,  what  shall  be  the  bliss  when 
the  glass  shall  be  removed,  and  we  behold  his  glory  face 
to  face  ?  Such  prospects  the  Gospel  reveals,  and  such 
hope  the  grace  of  God  inspires. 

I  have  now  shown  you,  in  a  few  instances,  the  reasons 
why  good  men  may  desire  a  continuance  in  life,  and 
likewise  other  considerations  why  they  would  not  live 
alway.  Persons  who  have  the  exercise  of  these  two 
classes  of  desires,  may  be  said  to  regulate  the  love 
of  life  upon  the  most  rational  and  solid  principles.  This 
interesting  subject  is  practical,  and  demands  our  per- 
sonal application.  If  it  leaves  us  altogether  unimpres- 
sed, it  certainly  indicates  that  hitherto  we  have  made 
little  good  use  of  our  time,  and  are  as  unfit  to  live  as 
we  are  to  die.  It  was  well  said,  that  M  man  is  formed 
with  two  eyes,  indicating  he  should  have  his  mind  em- 
ployed upon  the  two  states,  time  and  eternity,  for  which 
he  was  created." 

From  the  observations  I  have  made,  you  must  certainly 
perceive  the  great  importance  of  being  taught  of  God  in 
order  to  moderate  the  cares  of  this  transitory  state  ;  and 
likewise  learn  how  exactly  suited  the  Gospel  is,  under 
the  influence  of  God,  to  regulate  our  desires  in  hope 
of  futurity.  It  is  my  sincere  wish  you  may  receive  such 
salutary  impressions  as  shall  lead  you  to  that  Saviour 
who  has  the  keys  of  life  and  death,  that  from  him  you 
may  derive  pardon,  peace,  and  eternal  joy.  Possessed 
of  these,  you  will  not  only  be  supported  through  this 
changing  world,  but  be  able  to  form  a  correct  estimate 
of  life,  and  to  make  a  proper  use  of  it,  in  prospect  of  a 
state  of  bliss  that  knows  no  end  !  Thus  you  will  find  to 
live  is  Christ,  and  to  die  is  gain*    Amen. 


LECTURE  IX. 


UNION  BETWEEN  CHRIST  AND  HIS  CHURCH. 

John  xv.  5. 
I  am  the  vine,  ye  are  the  branches* 

]  I     ,  :mmiuably  the  same, 

TUou  true  ir.cl  li\ -ir.jr  vine, 
I       nd  thy  r:!l  supporting  stem 

My  feeble  aims  I  twittC, 

Crafted  in  thee,  by  grace  alone 

In  growth  1  i!ai!v  i  ise, 
And  rais'd  on  this  foundation  stone, 

My  top  shall  reach  the  skies. 

A.  M.  T. 

\J  NIVERSAL  nature  and  true  reason  teach  us  the 
reality  of  our  union  to  God,  as  he  is  the  author  of  our 
existence,  in  whom  we  live,  move,  and  have  our  being. 
But,  it  is  not  in  the  power  either  of  nature  or  reason 
to  teach  us  how,  as  sinful,  fallen  creatures,  we  can  enjoy 
a  union  with  God,  for  our  restoration,  pardon,  peace, 
and  everlasting  felicity.  On  this  interesting  point  Re* 
velation  alone  affords  us  information.  It  directs  us  to 
the  harmony  of  the  divine  attributes,  in  the  counsel,  co- 
venant, redemption,  and  grace,  existing  between  the  Fa- 
ther, the  Son,  and  the  Holy  Spirit,  for  the  purpose  of 
saving  sinners,  and  bringing  them  into  fellowship  with 
God  in  life,  and  to  the  bliss  of  eternity  !  In  the  language 
of  Scripture,  this  union  is  currently  declared  to  be  in 
Christ,  as  our  Head,  Bridegroom,  and  Vine ;  the  latter 
of  which  is  selected  for  your  present  meditation,  it  being 
the  condescention  of  Jesus  to  teach  us  the  nature,  and 
benefit  of  interest  in  him,  by  those  emblems  which  arc 
xnost  familiar  to  our  senses. 


Union  between  Christ  and  his  Church*  61 

The  vine  in  its  appearance  is  extremely  weak  and 
far  from  engaging  the  admiration  of  a  beholder,  yet 
bears  the  richest  clusters  of  fruit,  the   most  delicious 
to  the  taste,  and,  when,  compressed,  yields  a  liquid  at 
once  medicinal  and  exhilarating.    By  this  emblem  Jesus 
directs  us  to  himself,  who,  in  the  general  estimation  of 
a  wicked  world,  has  no  form   nor  comeliness  in   him 
that  he  should  be  desired ;  yet,  in  himself,  is  the  plant 
of  renown.     He  possessed  celestial  fruit  in  moral  life  ; 
and  especially   as  a  Mediator^    being  pressed   in  the 
wine-press  of  his  Father's    wrath,  yields   the  richest 
wine  of  salvation  to  the   vilest  of  sinners.     Look  to 
Calvary ;  on  that  spot  grew  this  living  vine ;  there  the 
fruit  of  pardon,  peace,  and  everlasting  life  are  found  in 
richest  abundance !    Though  cut  down   by   death,  the 
vine  yet  lives  in  that  better  paradise  where  the  fruit 
thereof  is  ever  new.     It  is  worthy  of  attention  that 
Jesus  asserts  himself  to  be  the  true  vine,  probably  to 
distinguish  himself  from  those  characters  frequently  de- 
scribed in  the  ancient  writings  of  Scripture  by  the  empty 
vine,  and  the  wild  vine;  but  especially  as  he  is  that 
vine,  that  blessed   Saviour,    appointed  by   the   Father, 
and  yielding  such  precious  fruit,  that  whosoever  receives 
thereof  finds  true  peace  and  happiness  in  God,  and  in 
the  issue  shall  by  no  means  be  deceived  of  an  hope  of 
everlasting  blessedness  in  heaven. 

Presuming  these  remarks  to  be  familiar  with  you,  I 
shall  now  claim  your  attention  to  a  few  select  observa- 
tions on  the  nature  of  that  union  which  subsists  be- 
tween Christ  and  his  Church,  including  every  indi- 
vidual member,  which  is  suggested  under  the  emblem 
of  vine  and  branches,  sincerely  wishing  it  may  prove 
instructive  to  all  who  hear. 

G 


62  Union  between  Christ  and  his  Church. 

1.  You  will  doubtless  acknowledge  that  the  stock,  or 
stem  of  the  vine,  does  in  itself  virtually  possess  every 
bud,  bough,  branch,  or  fruit,  afterwards  to  be  produc- 
ed ;  and  also  that  the  vine  must  certainly  exist  prior  to 
any  branch  that  should  appear  upon  it.  This  teaches 
us  the  truth  which  we  so  often  read  in  plain  language, 
Chosen  in  Christ  before  the  foundation  of  the  world; 
and  grace  given  us  in  Christ  Jesus  before  the  world 
began.  This,  no  doubt,  was  the  act  of  the  Father, 
whom  Jesus  calls  the  Husband-man,  and  to  whom  Jesus 
said,  concerning  the  people  he  should  redeem  and  en- 
joy, Thine  they  were,  and  thou  gavest  them  me.  Here, 
as  in  the  vine  and  the  branch,  Christ  and  his  people 
have  an  early  union.  And  as  the  stock  progressively 
produces  buds  and  branches  until  it  be  in  a  state  of 
perfection ;  so  Jesus,  under  different  administrations, 
the  Old  and  New  Testament,  in  various  climes,  and  at 
different  periods  of  time,  puts  forth  his  people  to  view, 
by  regeneration  and  conversion,  and  will  continue  so 
to  do  until  every  individual  soul  in  him  shall  be  made 
manifest,  and  this  true  and  living  vine  be  eternally 
complete  in  all  its  branches.  The  branch,  therefore, 
does  not  more  stand  indebted  to  the  vine  for  its  exist- 
ence, than  every  real  Christian  to  his  union  fin  Christ 
for  his  state,  comfort,  and  prospects,  as  a  child  of  God. 
No  soul  regenerated,  none  brought  to  spiritual  life,  but 
by  virtue  of  Christ's  union  and  vivifying  power.  Every 
believer,  grace,  virtue,  gift,  all  proceed  from  Jesus,  as 
the  bud,  the  blossom,  and  the  branch  proceed  from  the 
stem.  While  this  humbles  the  sinner,  and  makes  him  a 
debtor  to  grace,  it  exalts  the  character  of  Jesus,  and 
lays  a  sure  foundation  for  gratitude  and  praise.  This 
view  of  the  union  between  Christ  and  his  people  is  a 


Union  between  Christ  and  his  Ckuttfu  63 

source  of  great  encouragement  to  Churches,  and  to  Mi- 
nisters in  unsuccessful  times  of  preaching  the  Gospel, 
and  should  lead  them  to  look  to  Jesus,  the  true  vine,  to 
put  forth  his  own  buds  and  branches ;  possessing  at  the 
same  time  a  conviction  that  those  who  may  profess  Chris- 
tianity, without  union  with  Christ,  will  prove  unfruitful 
indeed.  Equal  consolation  may  be  derived  from  this  sub- 
ject by  the  Christian,  under  all  his  darkness  of  mind  and 
imperfections  of  heart.  Look  to  Jesus ;  rooted  and 
grounded  in  him  you  will  feel  the  influence  of  this  life 
flowing  into  your  soul,  as  the  vital  sap  of  the  vine  to  the 
branch ;  and  thus  you  will  be  more  abundantly  fruitful  in 
every  good  word  and  work, 

2.  The  -vine  and  branches  make  one  tree. 
This  observation  conducts  our  mind  to  the  Scriptures,  in 
which  we  learn  that  Christ  and  his  people  are  one.  la 
other  language,  they  are  flesh  of  his  fleshy  and  done  q/ 
his  bone.  I  ascend,  said  Jesus,  unto  my  Father  and  your 
Father,  and  to  my  God  and  your  God.  As  one  vital  Sap 
runs  through  the  whole  tree,  and,  by  consequence,  makes 
every  bud,  leaf,  bough,  and  branch,  one  with  itself ;  so 
it  is  with  Christ  and  his  people  ;  one  salvation,  one  in- 
terest, one  life,  one  hope,  and  all  directed  to  one  grand 
tnd — the  glory  of  God  !  It  is  also  worthy  your  observa- 
tion, that  the  vine  and  branches  are  one  in  a  state  of  suf- 
fering. Let  the  lightning  flash,  the  thunder  roar,  and 
the  tempest  beat,  whatever  may  be  suffered  by  the 
branches,  is  equally  felt  by  the  vine.  Hence  it  is  so  ex- 
cellently said  by  the  prophet,  In  ail  their  afflictions  he 
is  afflicted.  As  Jesus  and  his  people  are  one  in  this  life, 
so  they  will  be  one  in  the  next.  For  this  Jesus  prayed 
io  his  Father,  that  they  all  may  be  one,  as  thou  Father 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us* 


64  Union  between  Christ  and  his  Church. 

I  in  them,  and  thou  in  me,  that  they  may  be  made  per- 
fect in  one.  Glorious  union  !  Let  our  souls  experience 
it  in  time,  and  we  will  praise  the  Lord  for  it  in  eternity  ! 

3.  Vine  and  branches  grow  in  the  same  soil, 
Jesus  lay  in  the  bosom  of  his  Father,  and  by  virtue  of 
union  with  him,  as  his  branches,  draws  virtue  from  the 
same  source  for  their  existence,  fruitfulness,  and  honour. 
God  hath  given  unto  us  eternal  life,  and  this  life  is  in  his 
Son.  Thou  hast  loved  them,  said  Jesus  to  his  Father,  as 
thou  hast  loved  me.  I  have  declared  thy  word,  that  the 
love  wherewith  thou  hast  loved  me  may  be  in  them,  and 
I  in  them.  Remember,  therefore,  that  this  is  the  source 
from  whence  all  the  joys  and  blessedness  of  the  Christian 
is  derived.  To  this  we  must  stand  indebted,  or  remain 
as  unfruitful  as  the  branch  that  is  severed  from  the  vine, 
and  only  lit  for  destruction.  Let  us  then  listen  to  the 
voice  of  Jesus,  in  the  9th  verse  of  this  chapter,  As  the 
Father  hath  loved  me,  so  have  I  loved  you  :  continue  ye 
in  my  love. 

4.  The  branches  bear  the  same  fruit  in  kind 
with  the  vine.    It  cannot  be  otherwise.     Wisdom  is 

justified  of  her  children.  The  life  of  Christ  is  manifest  in 
us.  The  truth,  as  it  is  in  Jesus ;  the  temper  he  disco- 
vered to  his  friends  and  his  foes;  and  especially,  hi  J 
moral  obedience,  in  a  proportionate  degree  will  be 
found  in  all  his  disciples.  And  I  cannot  but  add,  that 
as  the  flavour  of  the  grape  is  derived  from  the  virtue, 
and  designates  the  quality  of  the  vine,  so  the  sentiments, 
temper,  and  obedience  of  those  who  are  disciples  of 
Jesus  indeed,  will  always  bear  the  rich  flavour  of  his 
life  and  character,  in  opposition  to  the  wild  grapes  of 
heathen  morality,  or  the  sour  grapes  of  error.  Never 
let  us  forget  that  Jesus  hath  said,  He  that  abideth  in  m€% 


Union  between  Christ  and  his  Church*  C > 

end  I  in  him,  the  same  bringcth  forth  much  fruit ;  end 
herein  is  my  Father  glorified.  Before  men,  we  have  ai\ 
indisputable  right  to  exercise  the  dictate  of  conscience  ; 
but,  we  must  at  the  same  time  religiously  observe,  that 
we  are  not  to  create  our  own  opinions,  nor  follow  the 
dictate  of  our  own  spirits,  but  to  take  all  from  Christ, 
see  that  every  sentiment  and  every  temper  bears  the 
impressive  image  of  the  Lord  Jesus. 

5.  The  life  of  the  vine  secures  the  life 
of  the  branches.  Christ  is,  indeed,  the  true  and 
living  vine.  Because  I  live,  ye  shall  live  also.  Y 
life  is  hid  with  Christ  in  God.  He  that  bclieveth  in  me 
shall  not  die  eternally.  Were  it  possible  for  the  stem  to 
fail,  or  the  root  to  decay,  the  branches  must  inevitably 
perish.  Or,  were  it  possible  that  the  branch  could  be 
severed  from  the  vine,  death  would  be  equally  certain. 
Neither  of  these  can  take  place,  for  Jesus  ever  lives; 
the  union  between  his  Godhead  and  manhood,  together 
with  the  nature  of  that  endless  life  he  received  on  his 
resurrection  from  the  dead,  announce  to  us  a  Redeemer 
that  liveth,  the  same  yesterday ,  to-day,  and  for  ever  ; 
the  fountain  of  life,  ever  full,  and  ever  flowing  for  the 
felicity  of  his  people  !  Nor  can  the  people  of  the  Lord 
be  separated  from  Jesus  ;  he  hath  declared,  None  shall 
pluck  them  out  of  my  hand  ;  no  weafion  formed  against 
them  shall  /iros/ier,  to  separate  them  as  branches  from 
the  living  vine.  The  wisdom,  power,  grace,  and  love 
of  Jehovah,  formed  the  union  between  the  branches  and 
the  vine ;  the  same  attributes  are  engaged  to  preserve 
it ;  and  this  union  shall  issue  to  the  praise  and  the  glory 
of  God  for  ever  !  This  makes  Christianity  worth  posses- 
sing. If  the  foundations  were  destroyed,  what  could  the 
righteous  do  I  Thanks  be  to  God  for  such  a  p€rm 
G2 


$6  Union  between  Christ  and  his  Church. 

basis  for  our  hope  of  immortality,  and  for  a  source  of 
evangelical  life,  by  which  we  may  be  meetned  to  enjoy 
him  for  ever  more  ! 

The  great  question  now  to  be  determined  by  us  is,  Are 
we  branches  of  this  living  vine  ?  A  profession  of  Chris- 
tianity without  an  union  with  Jesus  will  be  of  no  avail. 
The  branch  cannot  bear  fruit  except  it  abide  in  the  vine  ; 
it  is  unprofitable,  and  only  lit  for  fuel ;  neither  can  you 
bear  the  fruit  of  holiness,  the  end  of  which  is  everlasting 
life,  except  ye  abide  in  Jesus.  Let  us  tremble  at  the  idea 
of  being  found  false  and  dead  branches  !  Be  incessant  in 
prayer  with  Jesus  for  his  Spirit  to  teach  you  your  interest 
in  him,  and  to  give  you  to  live  on  the  influence  of  his 
grace.  Those  who  are  persuaded  of  their  interest,  have 
a  source  of  great  gratitude  and  joy  !  It  is  wholly  owing 
to  this  gracious  union  you  have  ever  tasted  the  sweets  of 
redemption,  and  amidst  the  events  of  your  life,  are  pre- 
served unto  this  day.  Plead  for  more  of  the  virtue  of 
the  vine  to  render  you  still  more  fruitful,  and  in  a  little 
Vnile  you  shall  experience  a  union  with  Jesus  in  glory 
for  ever ! 


LECTURE  X. 


AFFLICTIONS  FATHERLT  CHASTISEMENTS. 


Deut.  viiL  5.. 

Thou  shalt  consider  in  thine  heart,  that  as  a  man  chas* 
teneth  /us  sony  so  the  Lord  thy  God  chasteneth  thee*. 


Afflictions  do  not  come  alone, 

A  voice  attends  the  rod  ; 
By  both  he  to  his  saints  is  known, 

A  Father  and  a  God. 

Newton. 


OIN  hath  strowed  the  path  of  man  with  numberless 
sorrows.  This  is  the  lot  of  every  class,  and  in  every 
department  of  life.  To  afford  consolation  to  sufferers 
was  one  design  of  ancient  philosophers  in  drawing  their 
pens.  But,  it  must  be  confessed,  the  sacred  Writings 
afford  us  the  most  ample  information  of  the  causes,  va- 
riety, and  intention  of  human  sufferings ;  and,  at  the 
same  time,  open  those  sources  of  consolation  which 
have  been  found  adequate  to  support  us  under  the  most 
extreme  distresses.  We  are  taught  from  our  text  to  con- 
sider the  dispensation  of  God  to  us  under  our  calamities^ 
as  a  necessary  argument  for  resignation  and  relief;  and 
I  am  persuaded,  when  we  can  duly  ascertain  the  rela- 
tion and  the  conduct  of  God  to  us,  we  cannot  but  submit 
to  his  wise  disposal  in  all  the  events  of  time.  It  is  there- 
fore presumed,  that  a  discourse  on  the  principle  from 
which  God  afflicts  his  people,  with  the  nature,  neces- 
sity, and  advantages  of  considering  it,  may  not  be  unac- 
ceptable. 


6S  Afflictions  Fatherly  Chastisements. 

1.  Let  us  examine  the  principle  on  which  God  acts 
towards  his  people  in  the  afilic-.ive  dispensations  of  his 
providence.  Net  as  a  judge  towards  a  condemned  crimi- 
nal. True,  all  the  Lord's  people  are  sinners ;  they  are 
by  nature  children  of  wrath,  even  as  others;  but  it  is 
equally  true  that  Jesus  their  Redeemer  hath  answered 
every  demand  of  the  law  against  them  in  his  own  per- 
son ;  and  they  stand  completely  justified  in  his  righteous- 
ness, and  pardoned  in  his  blood  ;  so  that  there  is  no  con- 
demnation to  them  that  arc  in  Christ  Jesus.  This  truth 
is  of  the  highest  importance  for  you  to  know ;  there  is, 
therefore,  no  wrath  in  God's  chastisement  of  his  people* 
not  a  single  grain  is  put  into  the  cup  of  their  affliction, 
for  God  is  fully  satisfied  in  the  obedience  of  his  Son,  and 
can  never  be  said  to  require  double  satisfaction  ;  besides, 
were  he  to  give  any  man  the  just  wages  of  one  sin,  it 
would  be  death,  and  inevitably  sink  him  down  in  black 
despair.  The  words  of  our  text,  therefore,  correspond 
with  the  general  current  of  the  Bible,  to  teach  us  that 
the  principle  on  which  God  afflicts  his  people  is  not 
judicial,  but  parental.  As  a  man  chasteneth,  not  his 
B  MX  BILES,  nor  his  slaves,  but  his  son.  Let  the  afflict- 
ed man  first  make  good  his  title  and  interest  as  a 
child  of  God,  and  new  light  will  appear  upon  all  the 
dispensations  of  Providence  towards  him  ;  he  will  then  be 
convinced  that  all  things,  however  afflictive,  do  even  in 
the  present  time,  as  well  as  in  future,  work  together  for 
his  good.  It  cannot  be  otherwise.  The  Father  hath 
loved  such  with  an  everlasting  love,  secured  his  salvation 
by  union  of  interest  in  his  Son  Jesus,  promised  all  need- 
ful and  sufficient  grace,  and  prepared  mansions  above 
for  him,  where  no  sin  nor  sorrow  shall  invr  de.  If  a  son 
then  and  heir,  heir  of  God,  and  joint  heir  with  Je^us 


Afflictions  Fatherly  Chastisements,  69 

Christ ;  can  God  deal  in  wrath  with  such  ?  Impossible. 
And  so  far  from  God's  having  exchanged  the  rod  of  his 
wrath  for  the  rod  of  chastisement  being  an  argument  to 
lead  to  licentiousness,  it  will  humble  the  heart,  and  lead 
to  obedience.  Learn,  therefore,  to  make  the  necessary 
distinction  between  vindictive  wrath  and  fatherly  chas- 
tisement.— I  shall  add  two  or  three  other  reflections  upon 
this  parental  principle  mentioned  in  the  text,  and  on 
which  all  the  dealings  of  God  to  his  people  are  founded: 
for  what  person,  or  what  family,  though  at  present 
exempt  from  sufferings,  may  not,  ere  they  are  aware, 
be  enveloped  in  calamity,  and  need  the  utmost  consola- 
tion from  the  hand  of  God  and  man  ! 

As  a  prudent,  affectionate  father  chastiseth  his  son, 
not  for  wanton  pleasure,  nor  malice  in  his  own  heart,  but 
for  folly  in  the  child ;  so  God  never  afflicts  willingly  the 
children  of  men  ;  and,  a  needs  be  is  always  to  be  disco* 
vered  in  his  parental  chastisements.  Although  the  suf- 
ferings of  God's  people  are  not  penal ;  that  is,  that  there 
is  no  wrath  in  them,  and  that  the  cup  which  the  Saviour 
puts  into  their  hand  is  very  different  from  that  which  he 
drank  for  their  sake ;  yet  the  procuring  cause  is  sin. 
Moses,  for  the  sin  of  his  lips,  was  denied  an  entrance  into 
Canaan.  David,  for  the  sin  of  his  heart,  procured  an 
abiding  sword  in  his  house.  Jonah,  for  his  disobedience, 
was  cast  into  the  sea.  And  Peter,  for  denying  his  Master, 
was  bathed  in  tears.  Yet  the  chastisement  of  God  to 
each  of  those  persons  was  in  love,  purposely  designed  as 
medicinal,  and  evidently  in  the  issue  promoted  their  good. 
A  wise  parent,  both  as  to  his  judgment  and  his  feelings, 
can  accurately  distinguish  between  his  child  and  his  fault; 
and  while  he  chastises  from  an  hatred  to  his  folly  and 
disobedience,  he  has  the  most  sensible  emotions  of  lovs 


fO  Afflictions  Fatherly  Chastisement*. 

and  of  pity  to  the  offspring  of  his  bowels.  It  is  equally 
so  with  our  everlasting  Father  in  his  conduct  to 
his  children  of  grace.  Read  the  Bib'e — mark  the  cha- 
racters whom  God  hath  loved — tell  me  then,  from  the 
history  of  their  lives,  whether  God  hath  not,  from  this 
very  parental  principle,  scourged  every  son  whom  he 
receiveth  ?  I  shall  only  add,  an  affectionate  father  chas- 
tiseth  his  disobedient  son  with  a  sanguine  expectation  of 
producing  reformation.  And,  concerning  the  fatherly 
chastisements  of  God,  we  may  safely  say,  the  fruit  of 
all  is  to  take  away  sin.  Not  to  make  atonement  for  sin ; 
that  has  been  done  by  Christ ;  but  when  we  indulge  an 
undue  attachment  to  the  world,  inordinately  love  the 
creature,  neglect  our  positive  duties,  or  in  any  way  gra- 
tify the  corrupt  passions  of  our  fallen  nature,  God  sends 
such  afflictions  In  kind,  weight,  and  measure,  as  shall 
answer  the  end  of  taking  away  from  us  the  love  of  sin, 
teach  us  that  our  God  is  holy,  and  saith,  My  son,  give  me 
tnine  heart.  Under  such  chastisement  we  mourn  our 
folly,  hate  our  sins,  fly  from  them,  and  return  like  sensi- 
ble prodigals  to  the  arms  of  our  compassionate  Father* 

These  observations  I  think  I  may  sum  up  in  the  words 
of  the  Lord  to  David  concerning  his  son  Solomon:  I  will 
be  his  father,  and  he  shall  be  my  son.  If  he  commit 
iniquity,  I  will  chaste?!  him  with  the  rod  of  men,  and  with 
the  stripes  of  the  children  of  men  ;  but  my  mercy  shall 
not  depart  away  from  him.  Let  us  then  adore  our  hea- 
venly Father,  justify  his  ways  with  man,  fly  from  the 
appearance  of  evil,  and  render  obedience  to  his  holy 
will! 

2.  We  are  to  recommend  the  important  duty  ot  consi- 
dering this  parental  principle  on  which  God  chasteneth 
kis  children.     We  all  know  the  influence  of  affliction 


Afflictions  Fatherly  Chastisements*  71 

dpon  the  human  mind;  sometimes  a  stupor  is  created, 
and  at  other  times  the  breast  is  irritated,  and  the  sufferer 
thinks,  like  Jonah,  he  does  well  to  be  angry.  And  as  it  is 
with  individuals,  so  with  families.  By  the  loss  of  pro- 
perty, the  introduction  of  sickness,  or  by  the  death  of 
relatives,  the  sufferers  pour  upon  the  wound  which  is 
made,  and  their  grief  is  accumulated.  As  the  heart  of 
man  is  naturally  rebellious  against  God,  satan  takes  the 
advantage  of  our  sufferings  as  he  did  in  the  case  of  Job, 
to  tempt  us  to  presume  or  to  despair.  To  remedy  these 
evils  we  are  exhorted  to  the  duty  of  consideration,  m 
which  the  mind  is  directed  from  the  calamity  to  that 
God  who  ordereth  all  things  after  the  counsel  of  his  own 
will,  and  who  hath  designs  of  mercy  and  goodness  in  the 
affliction  of  his  children.  The  nature  of  this  exhorta- 
tion should  be  duly  observed.  Consider  in  thine  heart ; 
that  is,  let  the  work  be  done  sincerely  and  attentively, 
with  the  soul  most  solemnly  engaged  with  God,  and  not 
take  a  transient  superficial  view  of  your  afflictions.  It  is 
not  improper  that  the  cause,  instruments,  progress,  and 
consequences  of  your  sorrows  should  make  a  part  of  your 
investigation;  but,  you  must  remember  that  this  will 
never  afford  ease  to  the  heart.  The  most  important  thing 
is  for  you  to  read  your  interest  in  your  heavenly  Father's 
love,  and  to  be  persuaded  that  his  dealings  with  you 
flow  from  that  principle ;  then  cheerful  submission  will 
arise  in  your  breast,  you  will  read  your  Father's  will  in 
every  thing  around  you,  and  you  will  adopt  the  language 
of  your  Saviour,  The  cup.  which  my  Father  hath  given 
me,  shall  I  not  drink  it  ?  The  more  you  consider  this  in 
your  heart,  the  more  you  will  be  drawn  from  the  love  of 
sin,  an  attachment  to  the  world,  and  an  ardent  desire  to 


T2  Afflictions  Fatherly  Chastisement** 

lay  up  all  your  good  in  God ;  perhaps  not  improperly 
expressed  in  this  language  : 

All  my  own  schemes  and  self  design 
I  to  thy  better  will  resign. 
Impress  this  deeply  on  my  breast 
That  I'm  in  thee,  already  blest. 

I  am  equally  certain  that  such  an  heart  consideration 
of  this  subject  will  have  a  charming  influence  upon  your 
hope  for  immortality.  You  will  thereby  practically  learn, 
that  our  light  afflictions,  which  are  but  for  a  moment, 
work  out  for  us  afar  more  exceeding  and  eternal  weight 
of  glory.  When  he  hath  tried  me,  said  Job,  he  will  bring 
-me  forth  as  gold.  In  the  furnace  you  will  lose  nothing 
but  your  dross,  and  the  more  of  that  the  better.  You 
will  learn  to  hold  the  world  by  a  slender  thread,  that 
when  death  shall  break  it,  you  will  feel  little  pain  or 
regret.  He  who  hath  loved  you  and  supported  you  under 
your  numberless  sorrows,  will  assuredly  bear  up  your 
soul  in  the  last  conflict  of  death,  and  receive  you  to  man- 
sions of  eternal  repose. 

Having  dismissed  the  subject,  perhaps  it  may  not  be 
unappropriate  to  conclude  our  discourse  by  saying,  that 
the  interest  of  the  human  soul  in  the  love  of  God  may 
be  learned  with  the  greatest  certainty  from  the  temper, 
confidence,  and  submission  it  possesses  under  sufferings. 
A  man  in  easy  circumstances  of  life,  surrounded  with 
caressing  friends,  may  easily  maintain  a  public  profession 
of  religion,  and  pass  current  for  a  good  man,  while  he 
possibly  may  be  a  stranger  to  a  changed  heart.  The 
real  Christian  also,  in  seasons  of  repose  and  affluence, 


Afflictions  Fatherly  Chastisements.  73 

finds  great  difficulty  to  possess  indisputable  evidence  of 
his  interest  in  Jesus ;  we  are  of  the  earth  earthy  ;  our 
corrupt  nature  loves  worldly  security ;  and  the  greater 
abundance  of  ease,  the  less  grace,  faith,  and  patience 
have  to  operate  upon.  For  this  reason  it  was  that  a  very 
valuable  Christian  under  prosperity  expressed  the  sensi- 
bility of  his  heart  in  the  following  lines  : 

Whene'er  becalm'd  I  lie, 

And  storms  forbear  to  toss ; 
Be  thou,  dear  Lord,  still  nigh, 
Lest  I  should  suffer  loss : 
For  more  the  treacherous  calm  I  dread, 
Than  tempests  bursting  o'er  my  head. 

The  case  of  a  man  in  the  furnace  of  affliction  is  differ- 
ent from  both  those  which  I  have  named ;  disappointed 
in  the  world,  bereft  of  dear  pledges  of  earthly  love,  sur- 
rounded with  foes,  and  his  own  heart  the  seat  of  tempta- 
tion ;  if  such  an  one  be  possessed  of  grace,  this  is  the 
time  when  its  influence  will  be  felt  in  leading  him  to 
repose  in  God,  and  bear  the  fruk  of  humility  and  pa- 
tience before  man.  Thus  the  trial  of  faith  is  more  pre- 
cious than  gold,  which  perisheth.  The  evidences  of 
God's  love  obtained  in  the  furnace  are  more  sensible 
and  permanent  than  those  received  in  any  other  way. 
David  never  wrote  better  than  when  he  dipped  his  pen 
in  the  black  ink  of  affliction;  and  when  God  removed 
the  creature  from  hisembraces,  his  soul  could  with  more 
ardour  exclaim,  O  God,  my  heart  is  fixed,  I  will  sing' 
and  give  firaise  1  Beloved  Joseph,  too,  has  left  this  testi- 
mony for  our  attention :  The  Lord  hath  made  me  fruitful 
in  the  land  of  my  affliction.  And,  upon  the  whole,  wc 
H 


.  74  Afflictions  Fatherly  Chastisements. 

say,  in  the  language  of  inspiration,  If  ye  endure 
chastening^  God  dealcth  ivith  you  as  ivith  sons*  Upon 
a  point  of  such  magnitude,  permit  me  to  beseech  you  to 
examine  the  temper  and  state  of  your  heart  when  under 
\  al  amity.  Ask,  Do  I  kiss  the  rod,  adore  the  hand,  and 
justify  the  ways  of  God  in  my  sufferings?  Can  I  say 
that  I  am  more  happy  in  God  than  I  can  be  in  all 
which  the  world  calls  good  and  great  ?  Stripped  of  all 
things  eLe,  do  I  embrace  the  Saviour  as  my  never  fail- 
ing, present,  and  eternal  portion?  If  so,  be  assured  your 
Lutrcrings  are  in  leve ;  they  yield  yen  a  token  for  God, 
and  shall  work  together  for  your  highest  interest  and  the 
glory  of  your  Lord  I 


LECTURE  XL 


SLEEP  AM  EMBLEM  OF  THE  DEATH  OF 
THE  RIGHTEOUS. 


Acts  vii.  60. 
He  fell  asleep. 


Forbear,  my  son!,  to  weep  like  thoie 
Who  can't  in  Christ  their  hope  repose, 

And  of  his  victory  sing  : 
For  those  who  in  the  Saviour  sleep, 
The  Lord  eternally  will  keep, 

And  safely  with  him  bring. 


1  HIS  is  said  of  Stefihen  to  express  the  serenity  of  his 
mind,  the  solidity  of  his  faith,  and  the  repose  of  his  soul 
in  God,  while  his  enemies  were  stoning  him  to  death. 
The  God  of  grace,  who  hath  ever  distinguished  between 
the  lives  of  the  righteous  and  those  of  the  wicked,  continues 
that  distinction  unto  death.  Therefore  it  is,  that  while 
the  impenitent  die  the  death;  that  is,  death  in  all  its  ter- 
rible nature  and  consequences,  the  believer  is  described 
as  falling  asleep.  In  this  Lecture  I  shall  explain  to  you  a 
few  reasons,  why  the  death  of  the  righteous  is  described 
under  the  emblem  of  sleep.  And  may  the  benediction 
of  God  crown  my  efforts  with  success. 

1.  Sleep  is  the  shadow,  and  not  the  substance  of 
death.  There  is  nothing  which  nature  possesses;  no 
change  or  state  incident  to  man  that  so  strongly  exhibits 
the  state  of  death  as  sleep.  For  although  the  person 
under  the  power  of  sleep  has  his  senses  suspended,  and 
bears  the  highest  appearance  of  death,  yet  he  still  exists 
in  animal  life  ;  he  is  net  really  dead.     This  perfectly 


TO     Sleep  an  Emblem  of  the  Death  of  the  Righteous* 

corresponds  with  the  nature  of  the  death  of  the  righteous 
taught  by  Jesus.  He  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live :  and  whosoever  liveth  and 
believeth  in  me,  shall  never  die.  The  nature  of  death  to 
them  that  believe  is  astonishingly  changed  ;  so  that  eter- 
nal life  shall  be  their  portion.  As  this  is  a  subject  of 
such  great  importance,  I  will  explain  to  you  the  manner 
how  this  change  is  produced. 

Death  was  one  of  those  enemies  with  whom  the  Son  of 
God  came  to  combat  and  to  destroy,  for  the  sake  of  his 
people.  Death  is  the  king  of  terrors*  He  ascended  his 
throne  on  the  commission  of  transgression.  By  sin  came 
death.  Death  has  reigned  from  Adam  to  Moses,  down 
to  the  present  hour.  Sin  has  armed  death  with  an  en- 
venomed sting,  which  receives  its  force  from  the  holiness 
and  justice  of  that  divine  law  which  we  have  so  repeat- 
edly transgressed.  Christ,  by  the  shedding  of  his  blood,, 
satisfied  divine  justice,  and  thus  disarmed  death  of  his 
sting.  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us.  And  although  he  en- 
tered the  territories  of  the  grave,  it  was  to  vanquish 
death  in  his  own  dominions,  and  then  to  arise  to  demon- 
strate the  perfection  of  his  redemption,  and  that  he  was 
the  Son  of  God  with  fiowcr.  Thus  we  are  assured  our 
Lord  and  Saviour  Jesus  Christ  hath  abolished  death f 
end  brought  life  and  immortality  to  light  by  the  GosficL 
In  the  obedience,  sufferings,  and  death  of  Jesus,  the  law 
of  Gcd  is  honoured,  its  penalties  satisfied,  death  con- 
quered, mercy  and  truth  meet  together,  righteousness 
and  peace  embrace  each  otlier. 

I  said  sleep  was  the  shadow,  not  the  substance  of 
death.  A  shadow  you  know  is  the  faint  resemblance  of 
a  substance  produced  by  a  luminous  body  shining  upon 


Slee/i  an  Emblem  of  the  Death  of  the  Righteous.     77 

it.  Thus  the  shadow  of  a  tree  is  formed  on  the  C 
by  the  rays  of  the  sun  or  moon  shining  upon  it.  Now, 
Christ,  the  sun  of  righteousness,  shines  upon  death, 
whom  he  hath  conquered,  and  the  shadow  only  remains 
for  the  righteous  to  pass.  And  what  is  more  admirably 
expressive  of  that  shadow  than  sleep?  Well  might 
David  say,  Though  I  pass  through  the  valley  of  the 
shadow  of  death)  I  will  fear  no  evil,  for  thou  art  with 
me. 

Give  me  leave  now  to  assure  you,  that  it  is  cf  the 
highest  consequence  for  you  to  obtain  an  appropriating 
knowledge  of  the  conquest  of  death  by  the  Son  of  God. 
It  certainly  forms  a  material  part  of  the  experience  and 
hope  of  the  righteous.  The  death  cf  Christ  for  sin 
lays  the  foundation  of  conversion  from  sin.  We  must 
either  meet  the  substance  of  death  clothed  with  incon- 
ceivable terror,  or  pass  through  its  shadow  by  faith  in 
the  Son  of  God.  The  Bible  assures  of  no  peaceful  death, 
but  of  those  who  die  in  the  Lord,  and  slee/i  in  Jesus.  Unit- 
ed by  faith  to  the  Saviour's  person,  your  sins  washed  in 
his  blood,  your  soul  covered  with  his  righteousness,  and 
enriched  with  his  grace  ;  these  Gospel  realities,  made 
known  to  you  by  the  light  and  power  of  the  Holy  Ghost, 
can  alone  form  the  basis  of  a  certain  hope  of  meeting 
death  as  a  friend,  to  conduct  you  to  bliss.  Then,  witb 
confidence  and  triumph  you  may  say,  To  me,  to  live  u 
Christ,  and  to  die  is  gain.  And  when  your  time  of 
departure  shall  arrive,  you  shall  feel  no  more  evil  than 
passing  through  the  shade  of  an  ample  grove,  or  reclin- 
ing in  softest  slumbers. 

2.  Sleep  is  the  well  known  medium  of  rest  after  the 
labour  of  the  day  is  ended.     Such   rest  the   Christian 
anticipates  by  sleeping  in  Jesus,  when  he  shall  close  this 
H  2 


78     Sleefi  an  Emblem  of  the  Death  of  the  Righteous. 

mortal  life  of  sin  and  sorrow.  Life  is  a  journey,  attend- 
ed by  numberless  cares.  The  children  of  God,  as  they 
have  a  new  life,  so  they  have  a  new  path  to  tread,  of 
which  the  world  are  unacquainted.  Under  the  weighty 
experience  of  this,  Job,  when  pointing  to  the  grave, 
exclaimed,  There  the  wicked  cease  from  troubling,  and 
there  the  weary  are  at  rest.  The  life  of  man  at  best 
is  a  laborious  day ;  but  the  life  of  a  Christian  is  more 
abundantly  so.  In  common  with  other  men,  they  have 
their  losses,  disappointments,  and  vexations.  In  the 
circle  of  their  own  breast,  they  have  a  seat  of  greater 
sorrow.  The  remains  of  a  depraved  nature,  an  heart 
prone  to  depart  from  the  God  they  wish  to  love,  unnum- 
bered temptations,  which,  like  arrows  from  the  infernal 
legions,  produce  such  extreme  labour  and  sorrow,  were 
they  not  supported  by  the  power  of  the  Saviour,  they 
would  sink  in  despair!  God,  however,  has  provided 
ample  support,  and  though  faint,  they  are  enabled  to 
pursue.  In  this  tabernacle  they  groan,  being  burdened  ; 
rind  the  hope  they  possess  of  immortality  makes  them 
ardently  desire  to  depart  and  to  be  with  Christ  in  glory, 
which,  as  Paul  expresses  it,  is  far  better.  Truly  just 
is  the  observation  of  Solomon,  The  sleefi  of  the  labouring 
man  is  sweet.  This  is  eminently  realized  in  the  death 
of  the  righteous,  who  are  favoured  with  such  views  of 
death,  as  unstung  by  the  death  of  Christ,  that  with  the 
prophet  Isaiah,  they  look  upon  death  as  a  bed,  on  which 
they  shall  rest.  Some  of  you  may  have  your  fears,  how 
it  shall  be  with  you,  in  a  dying  hour.  Remember,  God 
hath  said,  At  evening  time  it  shall  be  light.  He,  said 
Jesus,  that  followcth  after  me,  shall  not  walk  in  dark- 
nrss,  but  shall  have  the  light  of  life.  Let  me,  therefore, 
exhort  you  to  follow  near  the  Saviour,  carry  the  cross  of 


Sleep,  an  Emblem  of  the  Death  of  the  Righteous.    7$ 

affliction  with  patience,  and  trust  him  for  illuminating 
grace,  whenever  he  shall  put  you  to  the  bed  of  death. 
As  thy  day,  thy  strength  shall  be.  With  dying  Stephen 
you  shall  see  the  heavens  open,  and  Jesus  standing  at  the 
right  hand  of  God  to  receive  you.  Then,  let  the  time, 
the  place,  the  external  circumstances  of  your  death  be 
what  they  may,  you  shall  embrace  your  happy  rest,  and 
know  what  it  is  to  fall  asleep  in  Jesus  \ 

3.  A  time  to  go  to  sleep  you  know  is  a  time  of  un- 
dress ;  the  apparel  of  the  day  is  thrown  off.  Such  a 
time  of  undress  is  the  dying  hour !  To  a  thoughtless* 
youth,  a  busy  worldling,  or  an  old  sinner,  this  must 
prove  an  alarming  undressing  time  indeed  I  Not  the 
gay  apparel  only  which  may  have  elated  their  pride,  and 
introduced  them  into  the  paths  of  dissipation  ;  but  all 
their  false  hopes,  their  associates,  their  very  flesh,  must 
submit  to  be  undressed  by  the  cold  hand  of  death  :  For 
naked  came  nve  into  this  world,  and  naked  must  ive  go 
out  of  it.  But,  what  adds  to  the  solemnity  of  sinners' 
undress  by  death,  is  that  their  souls,  more  naked  than 
their  bodies,  must  pass  away  without  a  righteousness 
to  stand  in  judgment  before  the  tribunal  of  the  great 
God.  Solemn  thought  indeed !  if  sufficiently  received, 
would  make  the  stoutest  heart  to  tremble,  and  seek  a 
covering  by  that  glorious  rode  of  righteousness  provided 
by  Jeuis,  of  which  death,  in  no  possible  form,  can  rob 
the  possessor. 

To  a  Christian,  however,  this  time  of  undress  is  re- 
ceived in  a  very  different  manner.  Paul  said,  when  in 
near  prospect  of  his  death,  Shortly  I  must  fiut  off  this 
my  tabernacle^  even  as  our  Lord  Jesus  Christ  hath  show- 
ed me.  So  far  from  the  robes  of  mortality  being  torn  off 
with  regret  or  despair;  Christians  cordially  undress,  and 


$0     Sleep  an  Emblem  of  the  Death  of  the  Righteous. 

lay  down  to  sleep  in  Jesus.  It  is  indeed,  a  very  desira- 
ble time  of  undress.  The  body,  subject  to  numberless 
diseases,  and  the  heart  clogged  with  depravity,  which 
often  have  produced  the  briny  tear,  like  a  ragged  gar- 
ment, is  thrown  aside.  O  that  we  could  more  fre- 
quently realize  this  solemn,  delightful  subject !  How 
alleviating  would  it  be  under  the  burdens  of  life,  and 
how  reconciling  to  our  last  moments  !  At  any  rate,  let 
our  undressing  every  evening  for  rest,  prove  a  monitor 
fcr  our  minds. 

Think,  O  my  soul,  the  time  is  near, 
When  thou  must  put  off  mortal  clay  ; 

Naked  before  thy  God  appear 
When  earth  beneath  thee  melts  away. 

O  may  I  now  put  off  my  sin, 

The  works  of  darkness  cast  aside  ; 

When  stripp'd  of  all,  through  Jesus  clean, 
Death,  judgment,  and  thy  bar  abide. 

4.  On  retiring  to  bed  and  embracing  sleep,  wc  arc 
accustomed  to  indulge  an  expectation  of  enjoying  a  re- 
freshing MORNING,  AND  A  NEW  DAY.  Such  IS  sleep 
in  Jesus.  If  in  this  life  only  we  have  hope  in  Christ, 
we  are  of  all  men  most  miserable.  But  our  hope  pene- 
trates eternity.  He  that  raised  up  Jesus  from  the  dead, 
will  raise  us  up  also.  Sleeping  in  Jesus  we  shall  past 
through  the  night  of  death,  and  behold  the  bright  morn- 
ing of  the  resurrection  to  an  eternal  state  of  bliss.  Al- 
though our  bodies  moulder  into  dust,  they  shall  not  be 
annihilated  ;  for  Christ  shall  change  our  vile  bodies  and 
fashion  them  like  unto  his  own  glorious  body.     This  will 


Sleefi  an  Emblem  of  the  Death  of  the  Righteous*    8! 

be  a  morning  without  clouds,  in  which  Jesus  will  appear 
in  the  brightness  of  his  glory  as  the  bridegroom  of  his 
Church,  to  whom  he  will  in  charming  accents  say,  Arise, 
my  fair  one,  and  come  away — u  Come  from  the  slum- 
bers of  the  grave — come  from  the  shades  of  corruption, 
no  more  to  sin  nor  groan  beneath  the  load  of  guilt  and 
sorrow — come  to  me,  behold  my  glory,  set  down  on  my 
throne,  partake  of  my  joys,  and  dwell  in  my  presence 
for  ever !"  In  the  faith  and  hope  of  this  happy  period, 
may  each  of  us  with  David  say,  As  for  me,  I  will  behold 
thy  face  in  righteousness,  I  shall  be  satisfied  when  I 
awake  with  thy  likeness. 

5.  The  refreshment  of  your  sleep,  and  the  security  of 
our  persons  through  the  unseen  dangers  of  the  night, 
are  owing  to  the  guardianship  of  the  Almighty. 
It  is  with  equal  pleasure  we  declare  that  our  preserva- 
tion in  the  grave,  and  our  awaking  in  the  bright  morning 
of  the  resurrection,  are  wholly  owing  to  the  watchful 
care  of  the  Lord  Jesus,  who  is  the  resurrection  and  the 
life.  Nor  have  we  reason  to  question  the  faith  of  David 
in  both  instances,  when  he  formed  that  pious  resolution, 
7  will  both  lay  me  down  in  peace  and  sleefi,  for  thou 
Lord  only  maketh  me  to  dwell  in  safety.  How  willing, 
how  composed  was  he  ;  not  driven,  not  cast  down  by  an 
enemy's  hand,  nor  by  a  terrifying  conscience;  but  re- 
clined in  peace  with  God,  and  all  mankind  !  Then,  sleep 
in  Jesus  on  the  bed  of  death,  in  hope  of  rising  again  in 
the  morning  light,  and  be  admitted  to  the  presence  of 
God,  where  are  pleasures  for  evermore, 

I  have  now  shown  you  the  reasons  why  the  death  of 
the  righteous  is  compared  to  sleep.  It  is  the  shadow  and 
not  the  substance  of  death  ;  it  is  the  medium  of  rest ;  a 
time  of  undress  j  it  anticipates  a  bright  morning,  and.  is 


tU     Sleep  an  Emblem  of  the  Death  of  the  Righteous, 

enjoyed  under  the  guardian  care  of  the  Almighty.  I 
must  now  intreat  you  to  apply  the  subject  to  yourselves. 
We  must  either  meet  the  substance  of  death  clothed  in 
his  terrors,  or  pass  his  shadow  as  conquered  by  Jesus. 
There  is  no  alternative.  If  you  live  in  your  sins,  and 
despise  the  Saviour,  your  latter  end  cannot  be  peace. 
May  you  seriously  determine  this  important  point  before 
you  pass  to  an  eternal  world  !  If,  however,  you  are  so 
happy  as  to  possess  an  interest  in  Jesus  as  your  Saviour 
and  friend,  you  need  not  yield  to  fear.  Christ  will  smile 
upon  you,  and  you  shall  smile  upon  death.  Leave  the 
event  with  your  Lord,  who  hath  said,  /  will  never  leave 
you,  nor  forsake  you.  I  therefore  conclude,  with  the 
animating  address  of  Dr.  Home :  "  Behold,  O  Chris- 
tian,  and  let  faith  teach  thee  how  to  sleep,  and  how  to 
die  ;  while  it  assures  thee,  that  as  sleep  is  a  short  death, 
so  death  is  only  a  long  sleep ;  and  that  the  same  God 
watches  over  thee  in  thy  bed  and  in  thy  grave.  Happy 
indeed,  the  Christian,  who  nightly  commits  himself  to 
his  bed  as  to  his  grave ;  for  at  last  he  shall  resign  him- 
self to  his  grave  as  to  his  bed;  in  expectation  that  he 
shall  arise  and  sing  a  morning  hymn  with  the  children  of 
the  resurrection." 


LECTURE  XII. 


THE  LIVELY  CHRISTIAN 

Psalm  cxix.  1^5. 
Let  my  soul  live^  and  it  shall  firaise  thee. 

Intense,  O!  let  me  for  thy  glory  burr, 
Nor  fruitless  view  my  clays  and  months  return. 
Give  me  with  wonder  at  t'.iy  works  to  glow, 
To  grasp  thy  vision,  and  thy  truths  to  know; 
O'er  time's  tempestuous  sea  to  roack  thy  shore, 
And  live  and  sing  where  time  shall  be  no  more. 

JF  this  psalm  be  remarkable  for  its  length,  it  is  much 
more  so  for  the  variety  and  spirituality  of  the  sentiments 
which  it  contains.  The  excellent  Mr.  James  Harvey 
justly  called  it,  "  The  anatomy  of  the  heart.'*  In  the 
petition  of  the  text  we  cannot  believe  David  to  have  been 
altogether  destitute  of  spiritual  life  in  his  soul ;  for  the 
desires,  prayers,  and  exercises  expressed  throughout  the 
whole  psalm  are  peculiar  to  those  only  who  are  made 
alive  to  God,  by  the  Spirit  of  Messiah.  But  the  words 
express  an  ardent  desire  that  he  might  enjoy  the  vigour 
and  comforts  of  life,  in  greater  devotedness  to  God, 
honour  to  his  cause,  and  the  praise  of  his  glory.  This, 
I  presume  to  believe,  is  the  desire  of  every  Christian, 
let  his  denomination  be  what  it  may.  To  be  made  alive 
in  Christ,  is  both  our  safety  and  our  happiness;  but  to  be 
lively  Christians  honours  God,  stimulates  others,  and 
renders  us  more  useful  in  the  Church,  the  family,  and  in 
&e  world.  In  this  Lecture  I  shall  attempt  to  show  you 
the  principles,  source,  and  exercises  which  constitute  a 
lively  Christian,  and  then  folio w  him  through  some  of 


84  The  lively  Christian. 

•the  more  visible  paths  of  his  life,  in  order  to  observe  the 
expressions  of  his  vivacity,  in  hope,  through  the  bene- 
diction of  Gcd,  we  may  imitate  his  example. 

That  some  professors  of  religion  have  a  name  to  live, 
whilst  they  are  dead,  is  as  apparent  from  their  senti- 
ments and  conduct,  as  from  the  testimony  of  Scripture. 
We  cannot  expect  those  to  be  lively  who  never  were 
made  alive.  A  man  may  become  a  member  of  the  most 
regular  constituted  church  on  earth,  and  enjoy  much  of 
the  breath  of  popular  applause;  but  if  the  Spirit  of  God 
does  not  regenerate  his  soul,  he  must  for  ever  remain  a 
stranger  to  those  principles  and  exercises  which  charac- 
terize a  lively  Christian.  A  Christ  professed  without  a 
Christ  enjoyed,  can  be  of  no  more  satisfaction  than  a 
well-spread  table  without  an  appetite  to  eat. 

The  constant  influence  of  the  Holy  Spirit,  who  is  the 
sanctifier,  guide,  sealer,  and  comforter  of  the  children 
of  God,  must  be  enjoyed  by  you  in  order  to  produce  those 
principles  and  exercises  of  heart  which  will  make  you 
lively  Christians ;  he  is,  therefore,  styled  The  Spirit  of 
life  from  Christ  Jesus.  Without  air  neither  animal  nor 
vegetable  life  can  possibly  be  maintained  ;  and  if  good  air 
be  essential  to  free  respiration  and  health,  we  are  confi- 
dent that  we  daily  need  the  vivifying  influence  of  the 
Spirit  to  cheer  our  minds,  invigorate  our  graces,  and 
conduct  us  in  the  path  of  obedience,  with  an  healthy, 
lively  soul.  Was  Paul  a  lively,  animated  Christian; 
happy  in  himself,  and  useful  to  others?  He  exhorts  you, 
from  his  own  experience,  to  live  in  the  S/iirit,  and  walk 
in  the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the  flesh. 
His  divine  influence  shall  make  you  lively  in  flying  from 
the  least  appearance  of  evil,  an  i  cheerfully  to  love  and 
obey  your  Saviour.     Instead,  therefore,  of  quenching  and 


The  lively  Christian.  85 

grieving  thcSpirit,  pray  for  his  more  abundant  influence, 
and  your  souls  shall  live  with  greater  joy,  and  praise  the 
Lord. — To  live  by  faith  on  the  Son  of  God  forms  another 
principle  of  action  to  a  lively  Christian.  You  are  sensi- 
ble that  your  animal  life  cannot  be  maintained  without  its 
daily  bread ;  nor  can  you  be  growing,  lively  Christians 
without  constantly  feeding,  by  faith,  upon  Jesus,  who  is 
the  true  bread  that  cometh  down  from  heaven,  and  of 
which,  if  a  man  eat,  he  shall  live  for  ever.  As  the  na- 
tural bread  you  eat  incorporates  with  your  animal  sys- 
tem, strengthening,  satisfying,  and  invigorating  you  for 
the  discharge  of  daily  labour;  much  more  so  when  you 
are  enabled  by  faith  to  feed  upon  Christ,  the  bread  of 
life,  you  happily  feel  an  union  with  him  in  his  person  and 
grace,  and  are  strengthened  both  to  do  and  to  suffer  the 
whole  will  of  God  with  cheerfulness  and  joy.  Blessed  it 
the  man  that  eateth  this  bread  in  the  kingdom  of  God!— 
To  preserve  an  abiding  sense  of  your  reconciliation  to 
God,  the  complete  pardon  of  your  sins  in  the  blood  of 
Jesus,  and  an  assurance  of  your  justification  'in  his  all- 
perfect  righteousness,  will  most  assuredly  produce  that 
joy,  peace,  and  happiness  which  will  make  you  lively 
Christians  indeed !  These  great  realities  were  formed 
in  the  heart  of  Paul ;  and  whoever  reads  his  life  or  his 
epistles  will  find,  that  from  them  he  enjoyed  the  most 
abundant  pleasures.  The  knowledge  and  possession  of 
these  blessings  of  grace  were  not  peculiar  to  Paul  only* 
All  the  disciples  of  Jesus  possessed  them  in  a  great  or 
lesser  degree.  They  were  all  sinners  in  themselves,  and 
so  are  you.  The  same  God  who  bestowed  such  blessings 
en  them,  is  as  able  and  willing  to  confer  them  upon  you, 
that  your  souls  may  live  in  assured  peace  and  joy  t» 
praise  his  holy  name  7  for  you  cannot  be  lively  *hiie  you 
I 


€6  The  fioely  Christian* 

are  conscious  your  sins  are  unpardoned.— To  experience 
a  sense  of  your  adoption,  and  to  know  and  enjoy  God  i» 
Christ  as  your  everlasting  Father,  will  most  effectually 
raise  the  powers  of  your  souls,  and  conduct  you  through 
the  paths  of  life  with  joy.  From  your  adoption  you 
obtain  a  right  to  enjoy  the  invaluable  pri\  ileges  of  the 
family  of  grace,  and  are  enabled  to  maintain  communion 
-with  God  in  private  and  public.  On  the  exercise  of  this 
principle  almost  the  whole  of  your  comfort  depends. 
Wliile  fear  occupies  your  breast,  whether  God  in  Christ 
be  your  Father,  it  is  not  possible  you  should  be  either 
lively  or  happy:  be  therefore  earnest  in  prayer  for  the 
Spirit  of  adoption  to  bear  witness  with  your  spirits  that 
you  are  the  children  of  God.  While  I  thus  affection- 
ately  address  you,  I  hope  you  are  darting  a  silent  peti- 
tion to  heaven — 

My  Father !  O  permit  my  heart 

To  plead  her  humble  claim, 
And  ask  the  bliss  those  words  impart 

In  my  Redeemer's  name. 

The  last  principle  I  shall  now  name,  as  producing 
lively  exercises  of  heart,  is  a  confidence,  that  die  whem 
or  where  you  may,  you  shall  inherit  the  eternal  man- 
sions of  bliss  in  heaven.  This  is  what  Peter  calls  a  lively 
hope;  the  possession  of  which  cannot  fail  to  make  a  lively 
Christian.  Rejoicing  in  hope  of  the  glory  of  God  on 
earth  and  in  heaven,  made  a  considerable  part  of  the 
experience  of  Paul,  and  had  a  happy  influence  upon  his 
heart  and  life.  Knowing  in  whom  he  had  believed,  he 
-was  cheerfully  persuaded  that  neither  death  nor  life, 
things  present  nor  things  to  come,  should  be  able  to  se- 


The  lively  Christian.  Z7 

paratc  him  from  the  love  of  God  which  is  in  Christ  Jesus 
our  Lord,  and  that  there  was  a  crown  of  g'ory  laid  up 
for  him  in  heaven,  which  the  Lord  would  give  him  in 
the  great  day.  Blessed  hope !  in  the  possession  of  which 
may  your  souls  live  to  praise  the  Lord, 

I  have  now  named  some  of  the  most  important  flrznci- 
fries,  the  exercise  of  which  can  make  you  humble,  lively, 
happy  Christians.  It  becomes  your  duty  to  examine 
yourselves  if  they  have  a  place  in  your  breasts,  and  in 
"what  degree  they  are  operative  on  your  temper  and  con- 
duct. Much  may  be  said  as  to  the  natural  texture  of 
the  mind;  some  are  of  a  much  more  lively  disposition 
than  others ;  still,  if  we  have  those  Gospel  principles 
implanted  by  the  hand  of  God,  they  will  be  found  influ- 
ential. If  they  are  not  so  much  as  our  hearts  can  wish, 
let  the  conviction  lead  us  in  prayer  to  God,  who  alone 
can  revive  his  work,  that  our  souls  may  live  in  the  ex- 
perience of  his  love,  and  be  animated  in  his  cause.  In 
hope  God  may  pervade  cur  further  meditations,  I  shall 
proceed,  according  to  my  promise,  to  follow  the  Chris- 
tian through  some  few  paths  of  his  life,  in  order  to  ob- 
serve the  expressions  of  his  vivacity. 

In  the  family.  Whatever  be  his  relation  or  station 
in  domestic  life,  the  animating  virtues  of  Christianity 
will  discover  themselves,  and,  as  a  lively  Christian,  re- 
solve, with  David,  to  walk  within  his  house  with  a  ficr- 
feet  heart.  While  grace  curbs  and  brings  into  subjection 
those  tempers,  passions,  and  vices  which  are  so  often 
destructive  to  social  harmony,  it  will  produce  that  humi- 
lity, courteousness,  sobriety,  integrity,  and  amiableness 
Tirhich  make  the  possessor  happy  in  himself,  and  useful 
to  all  around.  Such  a  person  may  be  truly  said  to  be 
diligent  in  business,  few ent  in  spirits  nerving  the  Lord* 


88  The  lively  Christian* 

In  his  -walk  in  the  world,  the  lively  Christian  is  taken' 
knowledge  of  that  he  hath  been  ivith  Jesus,  Integrity 
and  uprightness  preserves  him  from  those  temptations 
•which  are  too  often  found  in  trade  and  in  commerce. 
Cheerful  as  well  as  just,  he  gives  no  one  occasion  to 
charge  his  religion  with  deceit,  injustice,  or  inoroseness. 
While  he  gives  an  industrious  hand  to  the  world,  he  pre- 
serves a  warm  heart  for  his  adored  Saviour  ;  and  when 
often  he  is  employed  in  his  station  on  earth,  he  has  his 
conversation  in  heaven, — In  the  closet  he  is  no  stran- 
ger to  himself,  to  meditation,  examination,  and  sensible 
communion  with  his  God.  Mere  he  contemplates  his- 
wretched,  guilty  state  as  a  sinner,  and  is  cloathed  with 
humility,  while  he  reRects  on  the  free,  rich,  unbounded 
grace  of  God  which  saved  his  soul  from  hell.  The  suf- 
ferings of  his  Saviour  in  Gethsemane,  and  on  Calvary,, 
make  such  sensible  impressions  upom  his  heart,  that  they 
produce  tears  of  gratitude  and  joy.  In  this  secret  cham- 
ber of  prayer  he  gathers  the  heavenly  manna  on  which 
his  soul  feeds,  and  is  strengthened  to  pass  the  duties  and 
the  sufferings  of  the  day.  Eeing  no  stranger  to  himself 
or  his  God  in  private,  no  wonder  that  he  bears  his  pub- 
lic profession  with  activity  and  zeal. — Fellow  him,  there- 
fore, in  the  house  or  our  God.  Here  the  emotions  of 
his  heart  are  ardently  engaged  in  prayer  and  in  praise. 
He  enjoys  the  sweets  of  communion  with  the  Father 
and  with  the  Son,  by  the  aid  of  the  eternal  Sfririt.  By 
he  hears  the  word  preached,  and  is  profited. 
Though  not  captious  in  his  temper,  he  forms  a  Gospel 
taste,  knows  the  voice  of  truth,  and  a/i/iroves  things  that 
are  excellent.  He  dwells  in  unity  with  his  brethren,  and 
with  a  generous  heart  and  hand  strives  to  promote  the 
good  of  al\    Although  we  allow  the  livc'.y  Christian  a 


The  lively  Christian.  69 

degree  of  that  partiality  which  is  attached  to  his  own 
denomination,  his  heart  embraces  all  who  love  and  bear 
the  image  of  his  Lord  and  Saviour,  ardently  desiring  to 
promote  the  spread  of  the  Gospel  and  the  comfort  of 
Christians  wherever  he  may  find  them.  Nor  will  hii 
lively,  affectionate  heart  forget  unhappy  sinners.  Of 
such  he  was  himself.  Pure  grace  has  made  the  differ- 
ence. He  prays  for  them — he  longs  to  see  them  flock  ta 
Jesus,  as  doves  to  their  windows.  Thus  the  love  and 
benevolence  of  the  animated  Christian,  like  the  beams 
of  the  sun,  find  their  way  among  all  ranks  and  orders 
of  mankind,  till  they  traverse  from  pole  to  pole. — In 
death  the  lively  Christian  appears  the  most  briiliant 
and  happy.  His  knowledge  and  experience  of  the  Sa- 
viour have  assured  him  that  death  to  him  is  without  a 
sting  ;  and  in  the  black  river  of  death  he  shall  drop  all  the 
evils  of  life,  and,  like  the  Egyptian  host,  be  seen  no  more. 
He  shall  depart  in  peace,  and,  with  his  expiring  breath, 
address  his  Lord,  Into  tfiine  hand  I  commit  my  spirit  y 
for  thou  hast  redeemed  me,  0  Lord  God  of  truth. 

Thus  we  have  followed  the  lively  Christian  into  his 
family,  the  busy  world,  the  closet,  the  Church,  and  his 
dying  chamber.  The  colouring  of  the  character  is  taken 
from  the  Scriptures,  and  distinguished  from  that  false 
zeal  and  rant  which  are,  alas!  possessed  by  too  many; 
it  is,  therefore,  not  exaggerated.  Many  such  have  lived, 
and  have  passed  into  the  regions  of  immortality;  and,  I 
hope,  many  such,  in  different  religious  denominations, 
are  now  to  be  found  on  earth.  Let  us  then  take  the  por- 
trait of  the  lively  Christian,  and  each  one  ask,  "  Is  this 
my  likeness?  Do  I  feel— do  I  live— do  I  enjoy  the  high 
pleasures  of  Christianity?"  Alas!  it  is  a  possible  case; 
though  we  may  have  sustained  a  public  profession  for 
13 


50  The  lively  Christian. 

many  years  nnd  be  highly  esteemed  by  others,  wc  are 
very  far  from  being  lively  and  animated  Christians.  In- 
deed, to  be  made  alive  by  grace,  is  an  inestimable  mercy ; 
but  then  you  must  not  forget  the  same  God  can  make  you 
lively.  Go  then  in  secret,  humble  prayer,  and  ask  for 
the  desired  blessing;  and  let  this  consideration  encourage 
you,  that  your  Saviour,  enthroned  in  glory,  saith,  My 
grace  is  sufficient  for  you. 

Tnoij  art  the  source  and  centre  of  all  minds, 
Their  only  point  of  rest,  Eternal  Word  ; 
From  thee  departing,  they  are  lost,  and  rove 
At  random,  without  honour,  hope,  or  peace  ; 
From  thee  is  all  that  soothes  the  life  of  man ; 
His  high  endeavour,  and  his  glad  success; 
His  strength  to  suffer,  and  his  will  to  serve. 
But  O  !  thou  bounteous  Giver  of  all  good  I 
Thou  art  of  all  thy  gifts  thyself  the  crown  ; 
Give  what  thou  can'st,  without  thee  we  arc  poor, 
And  with  thee  rich,  take  what  thou  wilt  away. 

W. 


LECTURE  XIII. 


THE  BEST  ROBE, 

Luke  xv.  22. 
Bring  forth  the  best  Robe,  and  put  it  on  him. 

This  spotless  robe  the  s".me  appears, 
l -i.in'd  nature  links  in  years ; 
-;an  change  its  glorious  hue, 
1  be  robe  of  Christ  Is  c.  ex  new. . 

I  N  this  admirable  parable  of  the  prodigal  son  is  exhi- 
bited, in  the  most  striking  manner,  the  love  of  God  to 
repenting  transgressors.  The  order  of  the  compassion- 
ate parent  to  produce  the  best  robe  to  cover  the  naked- 
ness of  his  sen,  is  a  lively  description  of  God's  abounding 
goodness  in  covering  the  penitent  sinner  with  the  besir 
robe  of  the  righteousness  of  Jesus* 

For  cur  present  improvement,  through  the  medium 
cf  this  parable,  let  us  contemplate  the  righteousness  o? 
Christ,  under  the  charming  emblem  of  a  robe  ; — inquire 
to  whom  the  order  is  given  to  produce  it,  and  the  truly 
interesting  purpose  for  which  it  was  designed. 

1.  A  robe  is  a  long  outer  garment,  which  being  womb- 
at once  defends,  delights,  and  adorns,  and  is  admirably 
expressive  of  that  personal,  universal  obedience  to  God's 
law,  with  which,  as  rational  creatures,  we  should  be 
covered,  in  order  to  stand  with  acceptance  at  the  bar  of 
justice.  Such  a  moral  robe  our  first  parent  Adam,  for  a 
time,  wore  in  Paradise  ;  but,  like  the  prodigal  son,  by  dis- 
obedience, he  lost  his  robe,  and  his  righteousness  became 
as  filthy  rags.  Not  he  alone,  but  all  his  posterity  were 
involved  in  equal  ruin;  and  each  individual  son,  from 


V2  The  best  Robe. 

this  corrupt  parent,  makes  himself  more  prodigal  and 
vile  by  actual,  incessant  crimes.  In  that  most  depraved 
state,  mankind  must  have  sunk  beneath  eternal  woe,  had 
not  the  everlasting  Father  provided  a  new  and  a 
better  robe,  through  the  obedience  and  death  of  Jesus 
Christ  our  Lord  !  Christ,  therefore,  is  called  the  second 
Mam — the  Lord  from  heaven — the  Lord  our  righteous- 
ness. Thus,  as  by  one  man's  disobedience  many  were  made 
tinners  ;  so  by  the  obedience  of  one  shall  many  be  made 
righteous.  I  presume  to  call  this  robe  an  outer  garment, 
as  it  is  chiefly  visible  to  the  eyes  of  God,  of  Angels,  and 
of  men,  denominating  the  justified  character  of  him  who 
wears  it,  and  proving  him  to  be  accefited  in  the  Beloved. 
Likewise,  as  the  robe  covers  all  within,  so  it  is  to  be 
distinguished  from  that  inner  work  of  truth,  righteous- 
ness, and  sanctification,  wrought  io  the  soul  by  the  Holy 
Ghost;  yet  both  the  outer  and  the  inner  form  the  cha- 
racteristic garments  of  a  true  Christian. 

Let  us  also  remember,  that  a  robe  is  formed  of  many 
threads,  closely  woven,  and  thus  made  ready  for  its  in- 
tended use.  Jesus,  therefore,  according  to  the  prophecy, 
was  to  bring  in  everlasting  righteousness.  He  came  to 
fulfil  the  law,  that  not  a  jot  thereof  might  fail ;  and  if  I 
may  so  say,  wrought  every  thread  of  the  law  in  his  own 
obedience,  so  admirably  compact  in  every  part  of  his 
private  and  mediatoral  life,  as  to  form  a  complete  robe 
for  prodigal  sinners.  A  robe,  not  unaptly  expressed  by 
the  garment  in  which  the  Saviour  appeared  to  be  cruci- 
fied, which  was  without  seam,  woven  from  the  to/i 
throughout.  This  robe,  therefore,  must  be  received  whole 
and  entire,  without  the  least  addition  or  diminution,  by 
every  returning  prodigal  who  seeks  justification  and  eter- 
nal life  in  the  maufcion  of  our  everlasting  Father  J 


The  best  Robe.  33 

In  this  instructive  parable  it  is  called  the  best  rob*. 
Better  than  that  of  Adam's  in  Paradise,  and  superior  to 
Angels  in  glory;  for  theirs  were  the  righteousness  of  crea- 
tures, and  therefore  mutable ;  but  this  is  the  righteous- 
ness of  God.  It  is  the  best  robe  that  heaven  could  be- 
stow, and  proved  to  be  the  best  by  numberless  prodigals 
who  have  been  covered  therewith.  It  is  a  wedding  robe, 
provided  for  the  best  of  purposes  ;  the  highest  degree  of 
interest,  and  the  most  charming  union  1  Not  a  perfec- 
tion of  humanity,  not  a  communicative  attribute  of  divi- 
nity, but  what  shine  in  this-  robe  with  inconceivable 
brilliancy  !  In  it  we  can  happily  approach  the  throne  of 
grace  while  on  earth ;  and  in  it,  thousands  stand  before 
the  throne  of  glory  in  heaven  ! 

Since  this  robe  is  so  inestimably  precious ;  how  is  it 
that  any  returning  prodigal  obtains  a  sight  of  it,  and  is 
enabled  to  receive  it  as  his  own  ?  This  was  the  next 
inquiry. 

2.  The  father  said  unto  his  servants,  Bring  forth  the 
best  robe.  By  his  servants  I  presume  is  intended  the 
Ministers  of  the  Gospel;  who  are  truly  the  servants 
of  the  Most  High  God,  for  the  important  purpose  of 
waiting  upon  returning  prodigals,  and  showing  unto 
than  the  way  of  salvation.  But  is  it  in  the  power  of 
man  to  produce  the  robe,  and  to  cover  the  sinner  for  his 
justification  before  God  ?  Is  it  not  God  that  justifieth  ? 
Most  assuredly  it  is.  So  in  this  parable,  it  was  the 
father's  robe,  deposited  in  his  house,  and  brought  for- 
ward at  his  command.  He  might  have  returned  from 
the  ne'd,  and  brought  it  forth  with  his  own  hand  ;  but  it 
was  his  pleasure  to  use  means  which  should  issue  in  his 
own  praise.  Thus  it  Jileaseth  God,  by  the  sim/ilicity 
cf  fireaching,  to  save  them  thai  believe.    The  servant, 


94  The  best  Robe. 

therefore,  like  the  Minister  of  God,  obeyed  his  master's 
orders ;  lie  knew  the  robe,  and  where  to  lay  his  hand 
upon  it :  with  animated  heart  he  brought  it  forth,  flow, 
ing  in  his  hand,  commanding  the  attention  of  all !  Hence 
we  learn,  that  it  is  the  indispensable  privilege  of  every 
Minister  of  the  Gospel,  experimentally  to  know,  and  to 
explain  the  roee  of  Immaxuel's  righteousness. 
He  finds  it  ready  to  his  hand  in  the  wardrobe  of  the 
Scriptures  ;  and  from  his  own  experience  commends  the 
fitness  and  importance  of  it  for  others.  Indeed,  he  is 
never  so  happy  on  earth  as  when  ordered  by  his  Lord, 
in  season  and  out  of  season,  to  fireach  the  durable  riches 
and  righteousness  of  Jesus  Christ* 

However,  to  return  to  our  question,  Whether  it  be  in 
the  power  of  a  returning  prodigal  to  put  on  this  prepared 
robe  for  his  comfort  and  honour?  I  shall  just  say,  that 
God  bestows  his  most  blessed  Spirit,  by  which  faith,  like 
the  hand,  takes  the  robe,  and  enjoys  the  benefit  of  it. 
Therefore  Paul  said,  We  are  justified  in  the  name  of  the 
Lord  Jesus,  and  by  the  Spirit  of  our  God.  We  are  jus- 
tified by  faith.  So  that  in  the  application ,  as  well  as  the 
preparation  of  the  robe  of  righteousness,  every  returning 
prodigal  is  indebted  to  the  Lord. 

3.  The  interesting  purpose  for  which  the  best  robe 
was  produced,  demands  our  next  inquiry.  It  is  with 
pleasure  that  we  answer,  not  to  aggravate  the  wretched, 
ness  of  the  prodigal,  by  being  held  in  contrast  with  his 
defiled  garb ;  but  to  cover  his  misery,  to  adorn  his  per- 
son, and  to  introduce  him  to  his  father's  house.  It  was, 
therefore,  put  upon  him ;  it  became  his  by  the  free  gift 
of  his  forgiving  father ;  and  he  could  not  but  know  it. 
So,  the  righteousness  of  God,  which  is  by  faith  in  Jesus 
Christ,  is  unto  all,  and  upon  all  them  that  believe*     And 


The  best  Robe.  95 

we  are  exhorted  to  put  on  (as  a  robe)  the  Lord  Jesus 
Christ. 

How  great  the  change  in  this  accepted  prodigal !  No 
more  spending  his  time  and  substance  in  the  paths  of 
dissipation,  but  happy  in  his  father's  arms !  Cold  and 
hunger,  storm  and  tempest,  shame  and  rags,  are  his 
companions  no  more !  In  the  best  robe  he  is  secure 
from  all ;  his  sonship  is  recognized  and  becomes  visi- 
ble ;  and  possesses  an  indisputable  right  to  his  father's 
house.  Such  are  the  inestimable  attendants  on  an  inves- 
titure with  a  Saviour's  robe !  In  a  change  so  great,  and 
in  blessedness  so  valuable,  what  heart  but  must  rejoice, 
what  Angel  but  must  admire  ! 

Let  us  not  forget  to  mark  the  tender  feelings  of  the 
restored  prodigal's  heart.  How  dear,  how  divinely  pre- 
cious must  be  his  compassionate  father !  What  emo- 
tions of  grateful  joy  arise  within  his  soul  I  What  admi- 
ration of  this  new,  and  invaluable  robe,  provided  without 
his  knowledge,  and  freely  bestowed,  without  the  shadow 
of  merit !  I  know  not,  if  he  be  most  melted  into  con- 
trition, or  elated  with  pardoning  love  !  Let  Isaiah  aid 
our  pen  to  express  the  feelings  of  the  accepted  prodigal. 
I  will  greatly  rejoice  in  the  Lord,  my  soul  shall  be  joyful 
in  my  God :  for  he  hath  clothed  me  with  the  garments 
of  salvation  ;  he  hath  covered  me  with  a  robe  of  righ- 
teousness, as  a  bridegroom  decketh  himself  with  orna~ 
ments,  and  as  a  bride  adorneth  herself  with  her  jewels. 

If  a  merciful  and  gracious  transaction  of  this  kind  on 
earth  demand  so  much  admiration  and  praise,  how  truly 
grand,  and  how  inconceivably  glorious  will  that  scene  be 
-when  the  dead  in  Christ  shall  rise  first,  and  put  on  their 
garments  of  immortality,  and  be  admitted  to  their  Fa- 
ther's mansion  in  glory ! 


95  Tfte  best  Robe. 

O  that  as  prodigals  by  nature  and  by  practice,  we  may 
arise  from  every  sordid  passion,  and  with  deep  contri- 
tion go  unto  our  offended  Father  ;  give  no  rest  unto  our 
souls  until  we  feel  ourselves  within  his  paternal  embrace, 
and  covered  with  the  best  robe  of  Immanuel's  righteous- 
ness !  If  thus  found  in  him,  not  having  our  own  righte- 
ousness, which  is  of  the  law,  hut  that  which  is  through 
the  faith  of  Christ,  the  righteous?iess  which  is  of  God 
by  faith,  then  we  need  not  fear  the  shafes  of  death,  nor 
dread  the  solemn  scenes  of  final  judgment.  Each  ma/ 
with  confidence  exclaim, 

Bold  shall  I  stand  in  that  great  day, 
For  who  ought  to  my  charge  shall  lay, 
While  through  thy  blood  absolv'd  I  am 
From  sin's  tremenducus  curse  and  shamci 


LECTURE  XIV 


THE  ElA'G. 

Luke  xv.  22. 
>~-Put  a  ring  on  his  hand* 

As  emclermtic  cf  rav  Father's  love, 
v         Whose  power  constraining  Drought  r.e  to  his  feet 
A  wretched  wanderer — see,  the  ring  appears, 
Sure  plcJ^e  of  union  aud  of  grace  divine  : 
Let  then  this  ring,  with  sacred  g^.'ts  replete, 
Remove  my  sorrows  and  my  ceaseless  tears, 
Around  mv  soul  my  Fathei's  smiles  entwine, 
And  safe  conduct  me  to  his  blest  abodes  above. 

As  on  our  last  Sabbath  we  employed  our  meditations  oa 
the  best  robe,  -which  the  father  prepared  and  bestowed 
upon  the  repenting  prodigal,  perhaps  it  may  not  be  un- 
acceptable now  to  offer  some  remarks  on  that  other  sin- 
gular expression  of  parental  love,  in  placing  a  ring  upon 
his  hand.  By  the  investiture  of  a  robe,  Ave  saw  a  repre- 
sentation of  the  personal  justification  of  a  sinner  in  the 
righteousness  of  Christ;  so,  the  gift  of  a  RING* 
must  be  equally  replete  with  a  moral  instruction  to  us. 

1.  It  was  for  ornament.  Probably,  the  prodigal, 
when  in  the  vanity  of  his  youth,  and  at  the  time  when 
his  hands,  covered  with  rings  and  bracelets,  grasped 
his  divided  patrimony,  was  ornamented  with  precious 
jewels,  sparkling  in  his  eye.  But  those,  with  all  his 
ether  substance,  were  expended  in  riotous  living;  his 
hands  made  bare,  and  swollen,  by  submitting  to  the  most 
arduous  and  debasing  employ.  From  this  drudgery  he 
is  now  released,  and  those  hands,  defiled  as  they  were, 
arc  lifted  up  and  employed  in  earnest  prayer  for  pardon» 
K 


The  Ring. 

The  pardon  is  conferred,  and  the  hand  ornamented 
a  jewel,  corresponding  with  that  lovely  robe  in  which  he 
was  to  be  introduced  to  his  father's  house.  No  small 
expression  this  of  God's  vcuchsafement  of  the  graces  of 
his  Holy  Spirit,  which  adorn  every  accepted  prodigal; 
and  who,  la  the  language  of  Ezekiel,  is  made  perfectly 
.beautiful,  through  the  comeliness  that  God  fxutlcth  upon 
.  him, 

2.  It  was  a  pledge  of  union,  by  which  the  prodigal 
became  more  sensibly  assured  of  his  father's  forgiveness 
and  acceptance.  How  charmingly  expressive  is  this  of 
God's  gracious  conduct  to  a  repenting  sinner  ?  First  he 
Is  covered  with  the  robe  of  Immanuel's  righteousness; 
then  receives  the  pledge  of  heavenly  union.  Thus,  being 
justified  by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ,  How  striking  is  the  emblem  1 
What  more  expressive  of  God's  eternal  love  and  union 
than  a  ring,  which  hath  neither  beginning  nor  end  ?  The 
ring,  not  only  presented,  but  actually  put  upon  his  hand, 
thereby  leaving  him  no  room  for  doubt  nor  hesitation 
concerning  the  reality  of  his  reconciliation,  and  his 
union  to  his  father.  Chrysostom  says,  "  The  ring  was  put 
upon  the  prodigal,  as  an  emblem  of  his  soul's  espousals 
to  Christ."     Be  it  so  :  this  valuable  pledge  he  must  now 

e  to  be  his  own  ;  it  became  his  by  parental  gift, 
and,  I  presume,  whenever  he  cast  his  eye  upon  the  ring, 
at  once  it  reminded  him  of  his  former  prodigality,  and 

-rateful   affection  which  is  most  justly  due  to  his 

.     Such  is  the  nature  of  true  religion!      We  love 

God  because  he  first  loved  us.  Nothing  will  dissolve  the 

hard  heart  ;  nothing  melt  down  the  Burner's  soul  in  deep 

;  ion,  and  raise  it  up  again  to  God  in  holy  admira- 

■,id  heavenly  delight,  but  a  sense  of  everlasting  fbt> 


The  Ring.  99 

jiving  love  !  O  may  this  love  be  our  happy  portion  from 
day  to  day  1  May  it  constrain  us  to  every  duty  our  hea- 
venly Parent  enjoins  ;  and  so  effectually  unite  our  heart 
to  God,  that  we  may  play  the  part  of  a  disobedient 
prodigal  no  more  ! 

3.  One  ancient  use  of  the  ring  was  to  seal  OBLIGA- 
TIONS and  to  confirm  decrees.  Thus  the  royal 
edict  of  Ahasuerus,  which  was  obtained  through  the 
wicked  intrigue  of  Haman,  for  the  murder  of  the 
Jews,  was  sealed  by  the  secretary  with  the  king's  ring. 
Nor  is  it  improbable,  that  by  the  father's  placing  the 
ring  upon  the  hand  of  his  prodigal  son,  that  he  thereby 
received  him  into  his  family,  to  perform  such  duties,  and 
to  execute  such  commands,  as  might  be  connected  with 
his  future  wealth  and  affluence**  However,  of  this  we 
are  certain,  every  prodigal  sinner,  restored  by  grace  to 
the  embraces  of  his  heavenly  Father,  is  possessed  of  chat 
appropriating  faith  which  is  more  precious  than  gold 
that  perisheth,  and  enables  him,  with  David,  to  have 
respect  to  all  the  testimonies  of  God,  and  to  confirm, 
with  hand  and  heart,  all  the  purposes,  decrees,  threat- 
mugs,  and  promises  of  his  Father,  revealed  in  Christ 
by  the  Gospel.  He  that  hath  received  this  testimony, 
hath  set  to  his  seal  that  God  is  true. 

Equally  striking  does  the  gift  of  a  ring  express  the 
witness  and  the  sealing  of  the  Holy  Ghost  upoa 
the  penitent's  own  heart.  By  this  spiritual  sealing,  the 
image  of  Jesus  Christ  is  formed  upon  the  soul,  and 
becomes  visible  in  life;  the  conscience  enjoys  the  testi- 
mony of  peace,  and  is  secured  in  hope  of  everlasting 
bliss.  So  the  Ephesians,  after  that  they  believed,  like 
the  prodigal's  restoration  and  investiture  with  the  justi- 
fying   robe,  they  were  sealed  wUh  the  Holy   Sjurii  cf 


100  The  Ring. 

promise,  unto  the  day  of  redemption;  therefore,  there 
is  now  no  condemnation  to  them  that  are  in  Christ  Jesus  ; 
who  walk  not  after  the  flesh,  but  after  the  Spirit.  Thus, 
accepted  in  the  Beloved,  and  their  conscience  sealed 
with  pardoning  love,  what  can  destroy  their  hope  ? 
Who  shall  rub  them  of  their  title  to  their  Father's  bles- 
sed habitation  ? 

4.  The  gift  of  a  ring  was  an  ancient  token  of  the 
highest  honour  and  exaltation.  Such  a  mark  of 
distinction  Pharaoh  conferred  upon  Joseph,  when  he 
made  him  Vice-Roy  over  all  the  land  of  Egypt.  And 
Pharaoh  took  off  his  ring  from  his  handy  and  put  it 
upon  Joseph's  hand.  By  this  Joseph  at  once  enjoyed 
his  freedom  from  the  dungeon,  was  invested  with  autho- 
rity, and  was  publicly  received  in  the  Court  of  Pharaoh, 
and  in  all  the  land,  as  elevated  to  the  height  of  grandeur, 
being  the  second  upon  the  throne  of  Egypt.  We  there- 
fore believe  that  no  greater  token  of  honour  and  exalta- 
tion could  the  father  bestow  upon  his  safe-restored,  pro- 
digal son,  than  by  order ing  his  servant  to  place  a  ring1 
upon  his  hand.  Yet,  what  are  all  these,  with  ten  thou- 
sand other  tokens  of  distinction,  when  compared  with 
that  honour  which  cometh  from  God,  and  is  connected 
with  the  salvation  of  an  immortal  soul  ?  In  thy  name,  O 
most  blcr.ed  Saviour,  shall  thy  peofile  rejoice  all  th: 
and  in  thy  righteousness  shall  they  be  exalted!  The 
repenting,  prodigal  sinner,  restored,  finds  himself  ex- 
alted from  a  state  of  wretchedness  to  the  high  honours 
of  a  chi'd  of  God ;  to  take  possession  of  Christ  as  Ml 
n,  with  all  the  treasures  of  bis  grace;  to  improve 
all  the  blessings  of  providence  for  his  best  interest,  enter 
into  his  father's  habitation  below,  and  enjoy  its  privileges, 
in  certain  expectation  that  when  time,  with  him  shaU  be 


The  Ring.  1OTL 

no  more,  he  shall  be  exalted  to  a  throne  of  glory  in  the 
mansions  of  blessedness  above  !  Such  honour  have  all 
his  saints.     Praise  ye  the  Lord* 

With  pleasure  we  may  now  congratulate  the  prodigal 
on  his  happy  restoration,  and  allow  him  to  enjoy  the 
felicity  of  so  great  a  change  !  And,  O  that  it  may  be 
our  happiness,  equally  to  review  the  grace  of  Christ  m 
our  personal  conversion  to  God  1  What  humility  and 
self-abhorrence  must  pervade  the  prodigal's  heart  while 
reflecting  upon  his  past  disobedience ;  his  abused  mo- 
ments ;  his  profligate  life ;  and  his  forgetfulness  of  his 
tender  parent  I  How  deep,  how  unexpected  that  con- 
viction which  penetrated  his  heart,  when,  by  the  provi- 
dence of  God,  a  famine  w as  created  in  the  land,  and  first 
dictated  his  return  to  his  father's  arms  !  But,  what  lips 
can  sufficiently  describe  the  sensibility  of  his  soul,  when 
he  beheld  his  father  approaching,  and  felt  himself  encir- 
cled within  his  tender  embraces  !  How  great  his  asto- 
nishment, en  hearing  the  parental  orders,  Bring  forth 
the  best  robe  and  /net  it  on  him,  and  /nt t  a  ring  u/ion  his 
hand!  These,  so  far  from  being  the  fruit  of  his  merit, 
■were  completely  prepared  without  his  knowledge,-  and 
freely  bestowed  upon  him  without  his  request.  From 
•what  source  could  these  favours  flow  but  a  parent's  com- 
passionate heart  ?  And  what  more  calculated  to  pro- 
duce future  obedience,  gratitude,  affection,  and  an  infinite 
train  of  other  excellent  qualities,  as  worthy  the  man  as 
it  was  a  relation  to  such  a  valuable  father !  In  each  of 
these  instances,  as  in  a  glass,  the  humble  Christian  may 
see  his  own  likeness,  and  be  taught  to  exclaim, 

O  !  to  grace,  how  great  a  debtor. 
Daily  I'm  6cawtmiu.!d  to  be  I 

r    • 


JC2  The  Ring. 

Let  that  grace  now,  like  a  fetter, 
Bind  my  waiid'ring  heart  to  thee  I 

Prone  to  wander,  Lord,  I  feel  it, 
Prone  to  leave  the  God  I  love — 

Here's  my  heart — O  take  and  seal  it  I 
Seal  it  for  thy  courts  above  I 

As  a  necessary  conclusion  to  this,  and  the  preceding 
Lecture,  permit  me  to  urge  each  of  you  to  collect  the 
remarks  which  I  have  made  upon  the  conduct  of  the 
father  to  the  prodigal  son,  and  apply  them  to  yourselves; 
inquiring  hefw  far,  and  in  what  part,  you  become  inter- 
ested. The  three  principal  stages  of  the  prodigal  sonv 
are  sufficient,  if  God  shines  upon  your  understandings 
to  discover  your  real  character.  The  prodiga1,  at  a 
distance,  in  a  strange  land,  spending  his  time,  debus* 
k)g  his  faculties  by  sin,  and  abusing  the  bounties  of  Pro- 
vidence, will  teach  you  what  is  the  state  and  practice  of 
every  sinner  at  a  distance  from  God.  Is  this  your  case  ? 
Are  you  acting  the  prodigal's  part  ?  And  can  you  in  such 
a  state  be  happy  ?  Impossible  !  and,  sooner  or  later,  like 
them  you  will  find  it  to*  The  prodigal,  on  his  return, 
describes  the  state  of  man  in  his  repentance  and  con- 
verge n.  The  evident  cause  of  his  return  was  a  famine 
created  in  the  land  ;  which,  confessedly,  is  cne  of  the 
special  judgments  of  God.  How  many  more  such  pro- 
digals might  have  been  in  that  land  we  know  not;  how- 
ever, this  person  came  to  himself;  saw  and  felt  his 
wretched  state,  and  knew  he  must  perish  or  return  to 
his  father.  Had  we  seen  him  on  the  road,  covered  with 
rags,  without  a  shoe  to  his  foot,  watering  the  path  with 
his  tears,  while  his  breast  heaved  with  conscious  guilt 


The  King.  103 

?.nd  shame,  how  could  we  have  forborn  our  ten de rest 
sympathy  ?  Ah  !  my  dear  fellow  sinners,  if  ycu  have  felt 
the  evil  of  sin,  your  departure  from  God,  and  have  ever 
returned  to  him,  you  are  able  to  measure  the  steps  of  the 
prodigal  in  your  own  experience.  Valuable  indeed  has 
been  that  affliction,  or  those  means,  under  God,  be  they 
what  they  may,  which  have  brought  you  to  yourselves, 
and  now  conducts  you  to  the  Lord  1  Disobedient  and  vile 
as  the  prodigal  had  been,  the  only  secret  source  of  relief 
was  the  remembrance  that  he  had  a  father  ;  to  him  he 
would  return  with  tears  of  contrition,  in  hope  of  forgive- 
ness and  acceptance.  This  too  is  your  consolation,  that 
the  Parent  of  nature  is  your  everlasting  Father  in  Christ 
Jesus.  He  sees  you,  though  yet  afar  off;  soon  and  unex- 
pected he  may  surround  you  with  his  embraces,  for  no 
returning  prodigal  was  ever  spurned  from  his  presence. 
Turn  unto  me,  and  I  will  return  unto  youy  suith  the 
Lord.  The  last  state  in  the  parable,  is  the  prodigal 
restored.  Here,  all  that  can  awaken  the  finer  sensi- 
bilities of  the  soul,  and  that  can  ensure  a  repenting  trans- 
gressor of  acceptance,  union,  and  love,  are  exhibited  in 
the  most  charming  manner  I  If  this  has  been  your 
happy  case,  you  need  not  my  aid  to  describe  the  memo- 
rable scene.  You  returned  in  rags,  and  received  a  robe. 
Though  you  broke  the  divine  law,  and  rebelled  against 
the  Author  of  your  being,  you  received  the  ring  of  assur- 
ance and  love,  as  a  pledge  of  your  pardon.  Incapable 
of  walking  in  the  paths  of  obedience,  like  the  prodi- 
gal without  a  sandal  to  his  foot,  you  received  the  shoes 
if  the  fire  partition  of  the  Gospel  of  peace;  hungry  and 
thirsty,  finding  nothing  but  husks  in  the  vanities  and 
riches  of  th«  worlds  you  received  an  invitation  to  the 
house  of  your  God,  and  was  regaled  with  a  banquet  2 


1©4  The  Ring. 

They  began  to  be  merry.  And  is  that  joy  yet  extin- 
guished in  your  breast  ?  Surely  not.  You  began  to  be 
merry;  but  not  like  the  mirth  of  the  ungodly,  that  ex- 
pires as  a  vapour  ;  ycur  joy  shall  remain,  and  be  coeval 
with  eternity  !  I  said,  from  these  three  stages,  each  of 
you  might  learn  your  characters,  the  prodigal — at  a 
distance,  on  hia  return^  and  in  happy  restoration. 

Sincerely  do  I  wish  these  lectures  may  be  the  mean  of 
awakening  the  careless,  encouraging  the  penitent,  and 
increasing  the  joy  of  those  who  are  accepted.  Happy  that 
family  which  resembles  the  father's  house — where  pro*, 
fiigals  are  happily  restored,  the  blessings  of  peace  en* 
joyed,  and  heavenly  mirth  attends  them  all  the  way  to  th» . 
mansions  of  glory  above  [  « 


LECTURE  XV. 


ON  THE  TWO  RESURRECTIONS. 

Dan.  xii.  2. 
Afany  of  them  that  deefi  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  shame 
end  everlasting  coniemjxt* 

When  thon,  my  righteous  Jud*e,  ska!t  come- 
To  finch  thy  ransom'd  people  i.oaie, 

Chall  I  amoug  them  stand  * 
ShaJl  such  a  worthless  woim  as  T, 
Who  sometimes  am  afraid  to  die,, 

Le  feted  at  thy  nghi  hand? 

1  HERE  are  a  few  arguments  arising  from  natural 
religion,  which  may  be  sufficient  to  induce  us  to  believe 
the  probability  of  a  resurrection  from  the  dead.  But, 
it  is  one  of  the  peculiarities  of  the  Bible  to  instruct  us 
into  the  nature  and  certainty  of  so  great  an  event.  This 
subject  is  confessedly  one  of  the  most  interesting  and 
solemn  that  can  claim  our  attention.  In  this  Lecture  we 
will,  therefore,  attempt  to  state  the  difference  which  the 
sacred  writings  inform  us  will  take  place  between  the 
resurrection  of  the  righteous  and  of  the  wicked. 

1.  The  first  distinction  is  in  order  of  time.  The  dead 
in  Christ  shall  rise  first.  And  they  lived  and  reigned 
ivith  Christ  a  thousand  years.  But,  the  rest  of  the  dead 
rot  again,  until  the  thousand  years  iu ere  finished* 
Thii  is  the  first  resurrection.  Thus,  agreeable  to  the- 
sentiment  of  David,  the  ufiright  shall  have  dominion 
over  the  wicked  in  the  morning: — Leaving  the  unrigh- 
teous among  the  congregation  of  the  dead,  until  the  pe- 


106"  On  the  iiuo  Resurrections* 

riod  of  the  Millennium  shall  be  accomplished.  We  can- 
not but  perceive  an  admirable  justness  in  this  Divine 
procedure,  that  the  wicked  should  be  excluded  from  that 
most  delightful  state  where  Jesus  shall  reign  before  hi* 
ancient  gloriously*  Such  persons  lived  under  the  power 
of  spiritual  death :  God  was  not  in  all  their  thoughts, 
neither  did  they  desire  the  knowledge  of  his  ways.  So  far 
from  their  having  any  pleasure  in  the  assemblies  of  the 
righteous,  they  pursued  such  paths  as  were  contrary  to 
virtue  and  offensive  to  God.  No  wonder,  therefore,  we 
should  find  such  solemn  orders  from  heaven,  that  such 
should  remain  under  the;  powers  of  death  and  the  grave, 
while  the  followers  of  Jesus  partake  of  a  thousand  year* 
pleasure  in  the  new  Jerusalem,  wherein  dwclleth  righte- 
ousness, and  where  the  risen  throng  of  the  redeemed 
shall  sing  Hallelujah  !  for  the  Lord  God  omnipotent 
reignetlu  May  we  not  then  say,  Blessed  and  holy  is  he- 
that  hath  part  in  the  first  resurrection  ?  on  such  the 
second  death  hath  no  power ,  but  they  shall  be  priests  of 
God  and  of  Christ.  Nevertheless,  at  the  expiration  of 
the  thousand  years  the  wicked  shall  be  raided  ;.ad  como 
forth  to  judgment. 

2.  We  shall  next  show  the  manner  how  the  two- 
resurrections  shall  be  accomplished.  Both  shall  be  per- 
formed by  Christ ;  yet,  by  his  power  exercised  upon  two 
very  different  principles,  and  with  equally  different  de- 
signs. 

The  resurrection  of  the  righteous  will  be  performed  by 
Christ  as  their  Lord  and  Redeemer,  under  the  adminis- 
tration of  his  grace.  Blessed  are  the  dead  who  die  in 
the  Lord.  Such  were  not  under  the  tow,  but  under 
grace;  united  to  Jesus,  they  loved  and  served  him  :  when 
iiesh  and  heart  failed,  the  Lord  was  the  strength  of  their 


On  the  two  Resurrections,  10? 

feeirt  and  their  portion  for  ever.  In  the  prospect  of 
death  they  could  say,  with  lob,  I  know  that  my  Redeemer 
liveth,  and  that  he  shall  stand  at  the  latter  day  uflon  the 
earth:  and  though  after  my  skin  worms  destroy  thU 
body,  yet  in  my  Jlesh  shall  I  see  God.  Now  arrives  the 
blissful  morning ;  the  sun  of  righteousness  arises  with 
such  healing  in  his  beams,  that  the  dust  of  his  saints 
which  hath  lain  for  ages  in  the  grave  shall  arise.  It  is 
the  voice  of  Jesus !  It  speaks,  Arise,  my  fair  one,  and 
come  away,  come  from  the  dust  of  death  to  die  no  more; 
come  to  enjoy  thy  kindred  spirits,  and  live  and  reign  with 
me;  come  to  my  arms,  and  be  for  ever  blessed! 

O  solemn  reverse  !  The  resurrection  of  the  wicked 
shall  be  raised  by  the  same  Christ,  yet  under  the  ad- 
ministration of  justice,  as  Judge  of  all.  The  wicked 
go  down  to  the  grave  with  the  sins  of  their  youth  ;  they 
die  in  their  blood,  and  death  receiveth  them  as  prisoners 
of  justice,  in  charge,  bound  over  to  the  judgment  of  the 
great  day,  to  receive  the  tremenduous  execution;  for, 
as  many  as  are  under  the  law,  are  under  its  curse* 
Solemn  state  !  truly  affecting,  even  in  anticipation !  How 
awful  then  must  be  the  scene !  The  millions  of  the 
wicked  dead  awoke  from  their  state  by  the  sound  of 
the  last  trump,  brought  forth  from  their  graves  as  ma- 
lefactors from  their  cells,  laden  with  the  ponderous  fet- 
ters of  their  iniquities,  to  stand  before  the  Lord  and 
receive  the  final  doom  ! 

What  heart  but  must  sensibly  feel  on  contemplation  of 
this  difference  between  the  two  resurrections  !  Some  to 
he  raised  by  the  thunders  of  vindictive  justice  from  the 
hand  of  Jesus,  ordained  Judge  of  all  ;  others  awoke  from 
.their  gentle  sleep  of  death  as  by  the  voice  of  Jesus,  the 


108  On  the  two  Resurrection** 

sweet  bridegroom  of  his  Church,  to  receive  his  bride  to 
his  bosom  for  evermore  ! 

3.  Some  men  will  say,  How  are  the  dead  raised  ufi, 
and  with  what  bodies  do  they  come?  This  important 
question,  introduced  by  Paul,  will  assist  us  to  observe 
another  material  difference  between  the  resurrection  of 
the  righteous  and  of  the  wicked.  This  relates  to  their 
bodies  ;  the  one  raised  in  honour,  the  other  in  dis- 
honour* 

The  Apostle,  on  the  resurrection  of  the  righteous,  in 
this  chapter  (for  I  presume  he  speaks  of  no  other), 
most  justly  and  eloquently  declares  of  the  body,  It  is 
sown  in  corruption,  it  is  raised  in  incGrrufition*  It  is 
town  in  dishonour,  it  is  raised  in  glory*  It  it  sown  in 
weakness,  it  is  raised  in  fiowcr.  It  is  sown  a  natural 
hody,  it  is  raised  a  s/dritual  body.  The  same  writer,  in 
his  Epistle  to  the  Philippians,  ascribing  the  resurrection 
to  the  power  of  Jesus,  saith,  who  shall  change  eur  vile 
body,  that  it  may  be  fashioned  like  unto  his  glorious  body, 
according  to  the  working  whereby  fie  is  able  even  to  sub- 
due all  things  unto  himself*  Our  blessed  Saviour,  in  his 
answer  to  the  Sadducecs,  taught  this  most  charming  les- 
son, that  in  the  resurrection  they  would  neither  marry, 
nor  be  given  in  marriage :  neither  can  they  die  any 
more  :  for  they  are  equal  unto  the  j4r<gch;  and  are  the 
children  of  God,  being  the  children  of  the  resurrection* 
That  is,  I  presume,  in  the  resurrection  the  saints  of 
God,  like  the  holy  Angels,  shall  be  free  from  desires  and 
appetites  incident  to  humanity  in  its  present  state;  chas- 
tity and  spirituality  shall  be  in  the  highest  degree  perfect, 
?nu  evince  that  the  children  of  the  resurrection  are  in- 
deed the  children  of  God. 


On  the  two  Resurrections.  109 

From  these  observations  upon  the  words  of  Christ  and 
his  apostle,  what  a  charming  view  may  we  take  of  the 
gtory  of  the  resurrection  of  the  bodies  of  the  righteous  ! 
They  shall  be  like  Christ's  glorious  body,  in  which  he 
arose  from  the  dead,  conversed  with  his  disciples  fcrty 
days,  ascended  to  heaven  with  a  cloud  of  JVngels,  and 
is  now  set  down  on  the  right  hand  of  the  Majesty  on 
high,  as  a  certain  pledge  of  the  resurrection  of  all  his 
saints.    It  cannot  be  otherwise ;   such  is  the  union  be- 
tween Christ  and  his  Church  ;  he  is  flesh  of  their  flesh, 
and  bone  of  their  bone ;  he  is  their  head,  and  will  never 
suffer  the  members  of  his  body  to  remain  in  oblivion ! 
The  morning  shall  arrive  when  the  ancient  promise  shall 
be  accomplished:    Thy  dead  men  shall  live,   together 
with  my  dead  body  shall  they  arise*    Awake  and  sing, 
ye  that  dwell  in  dust :  for  thy  dew  is  as  the  dew  of 
herbs,  and  the  earth  shall  cast  out  the  dead.    Then  lift 
your  heads,  ye  righteous,  for  your  redemption  draweth 
nigh ! 

Ah  !  how  different  the  raised  bodies  of  the  finally  im- 
penitent and  unbelieving !  Here  the  dictate  of  kindred 
clay,  and  compassion  to  fellow  men,  would  call  for  soft- 
ness of  expression ;  but  truth  is  solemn,  and  must  be 
heard.  The  bodies  of  the  wicked  must  rise  in  corrup- 
tion* That  which  is  of  the  flesh,  is  flesh  still*  He  that 
soweth  to  the  flesh,  must  of  the  flesh  rcafi  corrufition. 
That  which  is  unholy  and  filthy,  let  it  be  unholy  and 
filthy  still.  Such  unhappy  persons  lived  under  the  curse  ; 
they  died  under  the  curse ;  and  under  the  curse  they 
must  arise  from  the  grave.  As  all  the  diseases,  and 
pains,  and  corruptions  of  body  are  the  effect  of  sin, 
and  a  part  of  the  curse  denounced  against  sinners,  and 
that  curse  never  having  been  removed  from  them ;  of 
L 


110  On  the  two  RcsurrcciicTis. 

course  the  body  cannot  possibly  leave  its  evils  behind  it 
in  the  grave,  but  must  arise  with  them,  while  its  attached 
corruptions  form  a  material  part  of  its  future  misery  ! 
These  are  the  persons  who,  according  to  cur  text,  even 
as  to  their  polluted  bodies,  amc  to  thame  and  everlasting 
contemfit.  A  prospect  of  this,  one  would  think,  were  not 
,  men  lost  to  all  conviction  of  futurity,  would  convince  the 
thoughtless  sinner  of  the  necessity  of  flying  to  the  arms 
of  Jesus  for  pardon  and  for  life.     But, 

4.  The  different  state  of  the  bodies  of  the  righteous 
and  of  the  wicked,  at  the  first  and  the  second  resurrec- 
tion, however  serious  to  contemplate,  is  but  as  a  shadow 
when  compared  with  the  state  of  their  souls.  On  this 
let  us  indulge  some  short  reflections* 

The  souls  of  the  godly,  when  absent  from  the  body,  are 
said  to  be  present  with  the  Lord.  No  word  can  be 
found  to  expi%ess  the  swift  transition ;  swifter  than  an 
eagle  cutteth  the  air,  or  the  eye-lid  performs  its  motion. 
From  our  Lord's  address  to  the  penitent  thief  upon  the 
cross,  we  are  taught  to  believe  that  the  soul,  immediately 
on  its  dismission,  is  with  Jesus  in  Paradise.  And  from 
the  last  state  of  the  pious  beggar  who  lay  at  the  rich 
man's  gate,  we  learn  that  his  soul  was  carried  by  Awgels 
into  Abraham's  bosom.  Both  which  design  a  state  of 
repose  and  blessedness  ;  the  soul  grasping  as  much  of  the 
vision  and  the  presence  of  God  as  its  disembodied  state 
can  admit.  Still  its  happiness  is  incomplete.  As  body 
and  soul  were  formed  for  each  other,  both  purchased  by 
the  blood  of  Jesus,  and  both  made  the  temple  of  the  Holy 
t  in  time,  there  canst  of  necessity  be  a  re-union  in 
order  to  Christ's  foil  po^cssion  of  them,  and  of  their 
being  glorified  in  eternity*  Thia  re-union  is  to  take  place 
of  the  resurrection.    Like  as  in  the  vision 


On  the  two  Resurrections.  Ill 

of  Ezekicl,  the  body  will  be  raised  ih  perfection ;  then 
the  breath,  the  life,  the  soul,  will  enter.  From  the  bo- 
som of  the  Father  the  soul  will  wing  its  way  to  claim  its 
native  risen  body;  both  conformed  to  the  bright  image  of 
Jesus,  and  by  him  presented  to  the  Father  as  his  bride, 
with  exceeding  great  glory.  How  inconceivably  grand 
must  that  presentation  be  ! 

How  vast  a  contrast  the  resurrection  of  the  wicked  ! 
Their  spirits  are  brought  forward  from  their  separate 
state  of  misery,  to  claim  their  vile  bodies,  in  order  for 
final  judgment.  The  rich  man  died  and  was  buried : 
and  in  hell  he  lifted  u/i  his  ei/es,  being  in  torments.  And 
it  is  declared,  at  the  second  resurrection,  death  and  hell 
shall  give  up  the  dead  which  are  in  them.  Justice  re- 
quires this  union  of  body  and  soul,  in  order  for  judgfoient, 
as  both  had  been  companions,  and  agents  to  each  other, 
in  transgression.  But  who  can  describe  the  pangs  of 
spirit  on  the  sight  and  claim  of  that  body  it  once  in- 
habited, the  members  and  powers  of  which  were  made 
instruments  Gf  unrighteousness,  and  must  now  be  repos- 
sessed in  misery,  to  part  no  more  ?  These  views,  found- 
ed upon  the  unerring  testimony  of  Scripture,  cannot  fail 
to  make  the  deepest  and  most  solemn  impression  upon 
every  conscious  mind.  However,  with  the  Bible  in  our 
hand,  \Ve  are  unavoidably  led  to  take  one  step  farther 
into  the  solemn  scenes  of  futurity  ;  and, 

5.  Learn  the  final  issue  both  of  good  and  bad,  as  con- 
sequent upon  their  resurrection.  This  will  take  place  in 
the  order,  and  with  the  same  solemn  scenes  which  our 
Lord  himself  hath  described  in  the  twenty-fifth  chapter 
of  Matthew.  From  the  assembled  world  the  Lord  will 
scp  irate  the  righteous  from  the  wicked;  the  one  to  be 
placed  on  his  right  hand,  the  other  on  the  left. .  The 


Jl~  On  the  two  Resurrections. 

Wordl  of  our  text  will  be  verified;  everlasting  life  will 
be  the  porti  m  of  some  ;  shame  and  everlasting  contemftt 
will  be  the  covering  of  others.  This  is  the  hour  pre- 
dieted  by  our  Lord  Jesus,  when  alt  that  are  in  their 
graves  shall  hear  his  voice,  -and  shall  come  forth  ;  they 
that  have  done  good  unto  the  resurrection  of  life,  and 
they  that  have  done  evil  unto  the  resurrection  of  damna- 
tion. Eternal  life  or  death  closes  the  scene !  What  pen 
is  able  to  describe  the  felicity  of  the  one,  or  the  misery  of 
the  other  ?  Shall  not  the  Judge  of  all  the  earth  do  right  ? 
May  we  not  then  exclaim,  Just  and  true  are  thy  ways, 
thou  king  of  saints  I  Great  and-  marvellous  are  thy 
works,  O  Lord  God  Almighty;  who  shall  not  fear  before 
thee  ? 

For  a  few  moments  let  us  review  the  whole  subject, 
collecting  the  difference  between  the  two  resurrections. 
The  righteous  shall  arise  a  thousand  years  before  the 
ungodly.  Jesus,  as  the  bridegroom  shall  awake  his 
bride  from  the  slumber  of  death  to  enjoy  his  embraces ; 
but  lie  shall  raise  the  wicked  by  the  hand  of  justice,  to 
stand  in  judgment.  The  bodies  of  the  saints  shall  be 
raised  in  honour'and  glory;  the  disobedient  shall  come 
forth  in  corruption.  The  souls  of  the  redeemed  shall 
come  forth  from  the  blissful  mansions  of  the  Father,  to 
receive  their  glorified  bodies  to  greater  felicity ;  the  souk 
of  the  wicked  come  forth  from  the  recess  of  darkness  to 
enter  their  vile  bodies,  for  completeness  in  sorrow.  The 
final  issue  of  the  redeemed  is  a  crown  of  life,  the  unbe- 
lieving to  endure  the  second  death.     Solemn  subject ! 

Let  01  then,  in  sincerity,  ask  ourselves  under  which 
of  these  resurrections  we  shall  appear  ?  What  hope 
resides  in  our  breast,  that  Jesus  hath  redeemed  us  to 
God  by  his  blood,  and  will  raise  us  up  from  death  to 


On  the  two  Resurrections.  113 

honour  and  glory  ?     As  we  arc  io  life,  so  we  shall  be  in 
death  ;  as  we  r  ie  throne  of  grace,  so  shall  we 

r  let  as  rest  until  we  are 
satisfied  of  our  hope  in  Christ,  tad  of  an  interest  in  the 
.hcr's  love  !  It  is  our  life,  it  is  our  a':l  I 
Let  the  subject  of  the  first  resurrection  reconcile  us  to 
death,  and  aid  our  souls  to  wait  for  the  coming  of  cur 
Lord.  How  charming  the  view  Which  it  affords  us  of 
the  wisdom,  the  power,  and  the  glory  of  the  iledccmei  i 
Christian,  remember  that  the  blessed  Saviour  who 
fied  his  grace  in  separating  you  from  the  practice  of  ini- 
quity and  the  company  of  the  ungodly*  will  glorify  his  Wis- 
dom and  power  in  separating  your  dust  in  the  grave  from 
the  corruption  of  the  wicked,  and  bring  yen  forth  to  sHkse 
as  the  stars  in  his  kingdom  I  If  this  truth  alone  was  re- 
ceived with  due  weight  upon  the  heart,  what  an  aston- 
ishing influence  would  it  have  upon  our  whole  life  and 
conversation  !  Under  such  impressions  let  each  of  us 
sincerely  resolve  with  Job,  Ml  the  days  of  my  afiftoinftd 
time  will  I  wait  until  my  change  com?. 

O  may  I  pant  for  God  in  each  desire,  . 
And  with  strong  faith  in crease  the  holy  fire  ! 
Stretch  out  my  soul  in  hope,  and  grasp  the  prize 
Which  in  eternity's  deep  bosom  lies! 
At  the  great  day  of  recompense  behold, 
Devoid  of  fear,  the  sacred  book  unfold  ; 
Then  wafted  upwards  to  the  blissful  seat, 
From  age  to  age  my  grateful  song  repeat ; 
My  light,  my  life,  my  God,  my  Saviour  see, 
And  rival  Angels  in  the  praise  of  thee. 

Youxg. 


L  2 


LECTURE  XVI. 


HUMILITY. 

1  Peter  v.  5. 
Be  clothed  with  Humility. 

me,  sweet  hufiulityi  e<  Icsrla1  gracrl 
A  ijd  let  me  feci  thy  g>-ntle  reiga  \>ith»n; 
Thou  well  bctoni'st  a  wretched  alien  race, 
Whose  lives  arc  forfeited  by  sin. 

R.  A. 

1  RIDE  entailed  ruin  on  the  fallen  angels;  and  the 
same  vile  temper  prompted  our  first  parents  to  desire  to 
be  as  gods,  knowing  good  and  evil.  Thus,  from  the  ear- 
liest period  of  time,  the  fountain  of  pride  was  open,  and 
like  an  overflowing  stream,  has  found  its  way  into  all  or- 
ders and  degrees  of  mankind.  Astonishing  indeed !  that 
God  should  expel  those  rebellious  spirits  from  heaven, 
and  consign  them  to  regions  of  darkness,  and  yet  deter- 
mine to  stain  the  pride  of  man,  in  a  way  that  should 
save  the  soul,  clothe  it  with  humility,  and  prepare  it  to 
dwell  in  his  blissful  presence  for  ever !  That  all  who 
now  hear  me  are  by  nature  born  into  the  world  with 
this  principle  of  pride,  is  too  evident  to  admit  of  contra- 
diction. In  the  heart,  temper,  and  life,  it  shows  itself 
against  God  and  man  in  numberless  forms.  The  habits 
of  education  may  either  curb  or  cultivate  this  passion; 
but  it  is  God  alone  who  can  kill  it  in  its  root,  and  clothe 
us  with  humility.  I  purpose,  therefore,  in  this  Lecture, 
to  explain  to  you  how  God  is  pleased  to  perform  this 
interesting  work,  and  then  enforce  the  exhortation  of 
Peter — Be  clothed  with  humility. 


Humility.  115 

1.  Humility  is  formed  in  the  heart  by  the  power  of 
the  Holy  Ghost.  As  a  new  life  is  communicated,  so  a 
new  man  is  formed,  in  direct  opposition  to  the  old ;  and 
humility  is  a  very  distinguishing  part  of  that  new  crea- 
ture. Peter,  who  well  understood  this  subject,  asserts 
humility,  or,  which  is  equally  the  same,  a  meek  and  quiet 
spirit,  to  be  the  ornament  of  the  hidden  man  of  the  heart; 
and  is  in  the  sight  of  God  of  great  firice.  This  gracious 
principle,  habit,  or  virtue,  humility,  is  real ;  seated  in 
the  heart,  and  distinguished  from  that  species  of  temper 
which  Paul  calls  voluntary  humility,  and  connected  with 
ivill-tvorshifi.  This  humility,  produced  in  the  heart  by 
the  Holy  Ghost,  is  founded  in  true  knowledge,  and  is  in- 
separably connected  with  faith,  hope,  joy,  peace,  love, 
and  every  grace  which  adorns  the  Christian.  It  makes 
an  aston:shing  alteration  in  the  views,  temper,  and  con- 
duct of  its  possessor ;  and  leaves  him  no  room  to  doubt 
or  hesitate,  that  it  has  given  a  mortal  stab  to  his  carnal 
pride,  and  that  God  alone  can  be  its  author.  It  is  of 
pure,  efficacious  grace,  and  lays  the  sinner  in  the  dust  of 
self-abasement,  and  exalts  the  Lord  in  the  richness  and 
glory  of  salvation.  Having  said  that  Gospel  humility  was 
founded  in  knowledge,  I  will  attempt  to  show  you  how 
the  Spirit  of  God  exfiands,  if  I  may  so  say,  this  prin- 
ciple, by  progressive  discoveries  of  the  most  solemn  and 
interesting  subjects  revealed  in  the  Bible,  and  which  are 
familiar  with  every  man  born  of  God. 

The  moral  law.  In  this  the  holiness  and  justice  of 
Jehovah  is  revealed,  and  binds  the  creature  to  perfect, 
personal,  and  perpetual  obedience.  It  takes  cognizance 
of  the  desires,  thoughts,  and  actions  of  the  man.  By  this 
iaw,  says  Paul,  is  the  knowledge  of  sin.  The  person 
under  the  teachings  of  the  Spirit,  has  his  eyes  open  ta 


115  Humility. 

behold  the  majesty  of  his  Maker  in  this  litr,  and  his  con- 
science trembles  on  a  conviction  of  his  transgressions  and 
his  guilt.  A  trial  now  takes  place  before  the  bar  of  God  ; 
the  law  makes  its  demands,  and,  however  proud  nature 
may  attempt  to  muster  every  plea  in  favour  of  merit, 
the  sinner  eventually  exclaims  with  David,  Enter 
into  judgment  ivith  thy  servant,  O  Lord,  for  in  thy 
no  Jlesh  living  shall  be  justified.  Thus  the  sinner  is 
humbled.  He  honours  God  in  the  requisitions  of  his  law. 
The  pride  cf  human  merit  is  dashed  in  pieces ;  and 
he  is  willing  to  be  saved  entirely  in  God's  own  way.  The 
who^e  of  this  humbling  conviction  is  altogether  the  work 
of  that  blessed  Spirit  of  truth,  promised  to  convince  the 
world  of  sin,  of  righteousness,  and  of  judgment. 

The  sufferings  and  death  of  Jesus  Christ. 
This  is  a  subject  at  which  humility  bows  with  inexpres- 
sible solemnity.  The  dignity  of  the  adored  Person, 
the  greatness  of  his  sufferings,  the  dreadfulness  of  his 
death  :  that  all  this  was  for  sinners ;  to  satisfy  justice, 
to  procure  pardon,  righteousness,  and  peace  for  the 
vilest  of  the  vile !  Here  the  sinner  bows  at  the  cross, 
and  adores  the  grace  !  But,  when  the  Spirit  fulfils  his 
office,  and  takes  of  these  great  blessings  from  a  crucified 
Christ,  and  shows  them  in  application  to  the  heart  for 
personal  pardon,  acceptance,  and  peace,  the  most  pro- 
found humility  is  produced,  and  the  sinner  cries,  Why 
me,  Lord  ?  Why  me  ?  O  !  to  grace  how  great  a  debtor  I 
Thus  is  fulfilled  the  prediction  of  Isaiah  ;  The  lofty  looks 
of  man  shall  be  humbled,  and  the  haughtiness  of  men 
shall  be  bowed  down  ;  and  the  Lord  alone  shall  be  ex- 
alted  in  that  day. 

T a  t  f.  7  a  M  p  i.  E  o  f  J e  s  u  s  .  This  affords  farther  en  - 
citcment  to  humilitv.     Learn  of  me^  said  Jesus,  for  I  am 


Humility.  117 

meek  and  lowly  in  hearty  and  yc  shall  find  rest  unto  your 
souls:  for  whosoever  reccivcth  not  the  kingdom  of  heaven 
as  a  little  child,  shall  not  enter  therein*  The  life  of 
Christ  was  the  perfection  of  humility.  In  his  walk  before 
his  Father,  and  in  his  converse  with  men,  meekness  and 
humility  shone  with  inexpressible  excellence.  What  an 
example  of  humility  did  Jesus  set  when  he  washed  his 
disciples'  feet  ?  and  what  an  affecting  scene  of  Christ's 
humility  was  exhibited  in  the  garden  of  Gethsamene  ?  Still 
more  if  we  ascend  the  hill  of  Calvary.  This  scene  is  cal- 
led his  humiliation.  He  who  thought  it  not  robbery  to  be 
equal  with  God,  humbled  himself  and  became  obedient 
to  death,  even  the  death  of  the  cross !  Who  is  like 
unto  the  Lord  our  God,  who  dwelleth  on  high  ;  who  not 
only  humbleth  himself  to  behold  the  things  that  are  in 
heaven  and  in  the  earth  ;  but  who  hath  assumed  our  na- 
ture, «nnd  died  for  our  crimes,  to  raise  up  the  poor  from 
distress,  and  to  crown  them  with  glory  !  Who  then  on  a 
visit  to  Calvary  can  indulge  the  least  flame  of  pride  ? 
Who  but  must  be  clothed  with  humility ;  and  through  the 
virtues  of  the  cross,  ardently  desire  to  walk  humbly  with 
God? 

The  furxace  of  affliction.  This  is  designed  to 
produce  humility  of  mind.  Pride  feeds  upon  the  lusts  of 
the  flesh  and  the  carnal  pleasures  of  life.  The  children 
of  God,  as  such,  are  called  from  these  to  enjoy  holy  plea- 
sures from  more  noble  objects.  Passing  through  the 
world,  the  furnace  of  affliction  becomes  as  necessary  to 
prove  them  and  to  humble  them,  as  it  was  to  the  Israel- 
ites in  their  passage  through  the  wilderness.  Afflictions 
in  themselves  have  a  natural  tendency  to  irritate  and  to 
harden  the  heart  of  man.  By  nature,  at  best,  we  have 
but  a  Pharoah's  heart ;  the  more  afflicted,  the  more  proud 


US  Humility. 

and  rebellious.  Under  all  the  trials  of  the  righteous,  the 
Spirit  of  God,  ns  a  .spirit  of  burning,  superintends  thcr 
furnace,  purges  away  the  dross,  and  produces  subjection 
and  humility.  Thus  Job  was  persuaded,  when  God  had 
tried  him.  he  should  come  forth  as  gold.  The  Lord  gave, 
and  the  Lord  hath  taken  away,  blessed  be  the  name  of 
the  Lord. 

After  thus  naming  the  law,  the  sufferings  of  Christ, 
the  life  of  Christ,  and  the  furnace  of  affliction,  as  the 
several  means  through  which  the  Spirit  of  God  produces 
humility,  it  is  of  importance  for  us  to  inquire,  if  thereby 
we  have  been  humbled  before  the  Lord  •  It  is  a  solemn 
consideration  ;  we  must,  as  sinners,  be  humbled  at  the 
throne  of  grace,  or,  eventually,  before  the  throne  of 
judgment.  If  you  have  by  grace,  been  humbled  at  the 
feet  of  Jesus,  to  you  the  exhortation  of  Peter  will  be 
highly  acceptable.  To  inforce  which,  I  shall  now  proceed, 

2.  Be  clothed  with  humility.  This  virtue  Peter  com- 
pares to  a  garment.  Not,  I  presume,  that  justifying 
robe  of  the  obedience  of  Jesus,  which  'is  unto  all,  and 
upon  all  them  that  believe,  for  their  justification  before 
God ;  but  an  inner  robe,  which  is  a  material  part  of 
our  personal  sanctification  by  the  Spirit.  It  is  called  a 
clothing,  because  it  is  the  apparel  of  the  whole  new  man, 
extending  to  all  our  faculties,  and  to  all  our  actions ; 
and  as  it  is  to  be  worn  as  our  daily  covering,  whenever 
we  appear  before  God,  enter  into  his  Church,  or  dis- 
charge the  moral  duties  of  our  family. 

To  enforce  the  exhortation,  let  me  remind  you,  that 
humility  best  becomes  you  both  as  sinners  in  yourselves, 
and  as  saints  in  Christ  Jesus.  It  will  qualify  you  for 
greater  usefulness  in  life,  and  never  fail  to  give  you  addi- 
tional lustre  in  every  duty  you  arc  called  to  perform  in 


Humility.  119 

your  family.  This  robe  will  preserve  you  amidst  the 
thorns  and  briars  in  your  paths,  and  help  you  to  ward 
off  many  a  blow  from  the  malicious  arm  of  calumny.  In 
it  you  may  have  greater  boldness  to  approach  before 
God,  for,  He  forgetteth  not  the  cry  of  the  humble.  It 
will  fail  not  to  keep  you  in  a  dependent  state  upon  God, 
and  lead  you  to  the  fountain  of  grace  for  more  peace,  joy, 
and  felicity ;  for,  God  resist eth  the  proud,  but  giveth 
grace  to  the  humble*  And  you  will,  most  assuredly, 
enjoy  more  sensibly  the  presence  of  God  upon  your 
souls ;  for  thus  saiih  the  high  and  lofty  One  that  inha- 
biteth  eternity,  whose  name  is  Holy,  J  dwell  in  the  high 
and  holy  place ;  with  him  also  that  is  of  a  contrite  and 
humble  s/iirit,  to  revive  the  spirit  of  the  humble,  and  to 
revive  the  contrite  ones. 

The  younger  part  of  this  family  will  permit  me  to  re- 
commend to  them  this  charming  robe  of  humility.  Pride, 
especially  in  youth,  is  the  forerunner  of  numberless  evils, 
and  never  fails  to  gain  the  most  condign  contempt  from 
the  virtuous.  Humility  is  usually  accompanied  by  other 
amiable  graces,  and  sets  them  off  with  double  brilliance ; 
gains  the  esteem  of  all  around,  and  qualifies  you  for  en- 
tering the  busy  scenes  of  public  lite  with  advantage: 
And  what  is  still  more  valuable,  if  you  are  clothed  with 
Gospel  humility,  and  follow  the  meek  and  holy  jesus  in 
his  amiable  example,  you  must  certainly  be  pronounc^P 
unspeakably  happy. 


LECTURE  XVII. 


CHRIST  AN  HIGH  PRIEST. 

Heb.  iii.  1. 
Consider  the  High  Priest  of  our  Profession,  Christ  Jesus. 

Jesus  our  great  High  Ftir.c 

Has  full  atonement  madi  , 

Ye  weary  spirits  rest, 

Ye  mourrrng  souls  be  g'aJ! 
The  year  of  jubilee  is  co.:.e ; 
Return,  ye  ransom'd  sinners,  home. 

A.  M.T 

-L  HE  names,  characters,  and  offices  of  the  Son  of  Gcd 
are  chiefly  taken  from  the  relative  connections  of  man- 
kind; our  familiarity  with  which,  aid  our  contemplations 
to  enjoy  Jesus  as  our  own.  It  is  confessed  there  is  no 
intimation  in  natural  religion ;  neither  is  there  any  per- 
sonal or  relative  character  among  men,  which  affords 
t^ie  least  idea  that  God  will,  or  consistently  can,  pardon 
and  cleanse  a  sinner  for  the  purpose  of  dwelling  with  him 
in  glory.  For  this  very  reason,  Gcd  instituted  the  office 
of  High  Priest  among  the  Hebrews,  to  offer  an  atone- 
ment, and  make  intercession  for  the  people,  thereby 
rflkmngfrcut  the  persoa  and  office  of  the  promised  Mes- 
Sm\ ;  and  which  are  most  eminently  realized  in  Jeeus 
Christ,  the  true  Aaron,  the  great  High  Priest  of  our 
profession  ;  in  whose  blood  we  have  redemption,  the  for- 
giveness of  sins,  and  an  hope  of  eternal  life.  As  the  High 
Priest  under  the  law  was  the  glory  of  Israel,  so  Jesus, 
the  great  High  Priest  in  the  Gospel,  is  the  glory  of  the 
Church  of  God  !  Let  us  therefore  listen  to  the  injunc- 
tion of  our  text,  and  consider  Jesus  Christ  in  his  priestly 


Christ  an  High  Priest.  121 

office,  beseeching  God  to  establish  our  faith,  and  enable 
us  to  bear  the  fruit  of  righteousness  to  the  glory  of  his 
grace  !  Permit  me  to  premise,  that  as  the  ancient  Scrip- 
tures are  extremely  lengthy  upon  this  subject,  I  shall 
concentrate  them  as  accurately  as  possible ;  not  only  to 
preserve  our  discourse  within  the  usual  limits,  but  to 
afford  you  a  comprehensive  view  of  Jesus  our  adored 
High  Priest. 

1.  We  will  begin  with  the  personal  qualifica- 
tions of  Jesus  tee  High  Priest.  A  call  from  God 
was  absolutely  necessary ;  for,  we  are  assured,  no  man 
taketh  this  honour  unto  himself  but  he  that  is  called  of 
God,  as  was  Aaron.  Aaron  was  immediately  called  of  God 
by  Moses  ;  and  successive  priests  were  admitted  to  office 
by  genealogy.  No  one  who  knows  the  Scriptures  will 
hesitate  a  moment  in  applying  these  to  Christ,  who  is 
emphatically  styled  the  elect,  the  chosen,  the  sent  of 
God;  and  whose  genealogy  by  Mary  and  Jose/ih  is 
attested  by  Matthew  and  by  Luke.  Although  the  Jewish 
High  Priest  was  taken  from  amongst  his  brethren,  yet  he 
was  to  possess  a  perfection  of  natural  bodily  fiarts,  as 
specified  in  Lev.  xxi.  16.  a  failure  in  which,  even  in  the 
minutest  article,  was  a  just  exclusion  from  office.  The 
reason  for  which  evidently  appears ;  for  such  an  High 
Priest  became  us,  who  was  holy,  harmless,  undrfled, 
and  scjiarate  from  sinners.  Now  observe,  as  all  man- 
kind have  sinned,  and  no  perfect  moral  character  existed 
to  represent  the  holy  nature  required  in  the  great  High 
Priest,  God  displayed  his  wisdom  in  demanding  a  per- 
fection of  natural  bodily  parts,  that  they  might  be  as  a 
shadow  or  emblem  of  the  still  more  pure,  sound,  holy 
state,  both  of  body  and  soul,  to  be  possessed  by  that 
blessed  Messiah  and  Priest  who  was  to  come.  If,  thcre- 
M 


ft)  OMlt  04  High  Print. 

fore,  with  admiration,  we  contemplate  the  nature  I  per- 
fectiens  of  the  Hebrew  Priest,  with  what  greater  plea- 
sure may  we  behold  the  natural,  moral,  and  spiritual 
excellence  of  Jesus  our  holy  Priest,  who  is  both  in  body 
and  soul  the  chief  among  ten  thousand,  and  the  altoge- 
ther lovely  ! — The  person  chosen  to  the  Priesthood,  was 
presented  before  the  Lord  at  the  door  of  the  tabernacle 
of  the  congregation,  and  most  solemnly  consecrated  ;  the 
parts  of  which  are  minutely  recorded.  His  body  was 
first  washed  with  water  taken  out  of  the  laver  which 
stood  between  the  door  and  the  altar,  to  denote  the  moral 
purity  required  in  approaching  Jehovah,  and  to  signify 
that  no  man  is  thus  pure  without  washing.  Nor  was 
Jesus  deficient  in  this  instance,  but  by  the  new  rite  of 
baptism  publicly  devoted  himself  to  his  Father,  and  his 
priestly  work.  Moses  then  took  the  garments,  made  at 
the  express  order  of  the  Lord,  which  were  for  glory  and 
for  beauty,  and  put  them  upon  Aaron.  The  broidered 
coat  of  fine  linen  was  put  on  first,  and  next  to  the  skin  ; 
an  emblem  of  the  personal  righteousness  of  Jesus,  com- 
pared to  fine  linen;  then  the  linen  robe  of  the  cphod, 
which  was  of  blue,  without  seam,  and  had  pomegranates 
and  golden  bells  at  the  hem  of  it ;  which  was  equally  ex- 
pressive of  the  mediatorial  righteousness  of  Christ;  or 
which  the  golden  bells,  the  ministry  of  the  Gospel,  with 
all  his  people,  depend  ;  precious  indeed  as  the  pomegra- 
nate. This  robe  being  of  blue,  like  the  firmament, 
well  denoted  the  righteousness  of  Jesus,  as  the  righteous* 
ress  of  God,  which  came  down  from  heaven  ;  the  best 
fobe  which  heaven  could  produce,  and  the  best  for  us  ta 
jreceive  !  Then  the  e/ihod,  the  outermost  garment,  was 
put  upon  Aaron  ;  this  reached  down  near  to  his  knees, 
and  was  of  gold,  blue,  purple,  scarlet,  and  of  finc-tv 


Christ  an  High  Priest.  1 2  3 

linen,  with  curious  workmanship,  and  must  certain]/ 
have  been  very  superb.  It  was  a  symbol  of  that  glorious 
nature  in  which  Immanuel  appeared  as  our  High  Priest, 
richly  adorned  with  the  graces  of  the  Spirit,  accom- 
panied with  his  bloody  sufferings  for  his  people.  This 
ephod  was  girt  around  the  body  with  a  girdle  of  gold, 
wrought  upon  the  same  materials  as  the  ephod.  With 
tuch  a  golden  girdle  is  Jesus  represented  in  his  magnifi- 
cent appearance  to  John  in  the  Isle  of  Patmos ;  for 
righteousness  was  the  girdle  of  his  loins,  and  faithful- 
ness  the  girdle  of  his  reins.  Upon  the  shoulders  of  the 
efihod  were  placed  two  precious  stones,  on  which  were 
engraven  the  names  of  the  children  of  Israel,  and  on  the 
front  was  hung  the  breaet-filate  of  judgment.  In  tills 
breast-plate  were  placed  twelve  precious  stones,  on 
which  were  engraven  the  twelve  Hebrew  tribes ;  i;\ 
the  centre  of  which,  was  the  Urim  and  Tliummlm. 
These  were  to  be  worn  by  the  Priest  as  a  memorial 
before  the  Lord ;  not  that  God  could  forget  his  people, 
or  mistake  his  designs,  but  to  represent  our  adored  High 
Priest,  the  Son  of  God,  who  bears  the  names  of  Lis  spi- 
ritual Israel  upon  the  shoulders  of  his  power,  and  upon 
the  breast  of  his  love,  maintaining  their  most  important 
interest  in  the  highest  heavens,  A  mitre  of  fine  linen 
was  set  upon  the  head  of  Aaron  ;  upon  it  was  placed  a 
plate  of  pure  gold,  on  which  was  engraven  holiness 
unto  the  Lord.  This  sometimes  was  called  an  holy 
crown,  no  doubt  intending  to  characterize  the  purity,  au- 
thority, and  dignity  of  Christ,  who  is  the  perfection  of 
holiness ;  that  all  his  priestly  work  should  magnify  the 
holiness  of  Jehovah,  and  that  he  should  be  the  head  and 
fountain  of  sanctiiication  to  his  people  ;  for,  without  holi- 
ness no  man  shall  see  the  Lord. 


1~4«  Christ  an  High  Pn 

As  I  have  now  mentioned  the  chief  garments,  ordered 
by  the  God  of  Israel  for  their  High  Priest,  I  wish  to  make 
this  remark  : — In  themselves,  and  for  their  High  Priest 
alone,  the  order  of  such  vestments  could  never  have  been 
worthy  the  attention  of  the  great  God  ;  but  they  were  as 
so  many  emblems  to  point  cut  that  promised  High  Priest, 
who  was  to  set  ufion  his  throne,  and  appear  to  take  away 
sin.  These  emblems,  therefore,  exhibited  to  the  senses  of 
the  Hebrews,  were  admirably  calculated  to  aid  the  faith 
of  their  souls  in  looking  forward  to  Messiah  as  a  Priest ; 
and  which  we  confidently  believe  are  charmingly  realized 
even  to  us,  when  we  consider  Jesus  Christ  the  great 
High  Priest  of  our  profession. 

Aaron,  thus  clothed  with  his  sacerdotal  robes,  next  fol- 
lowed his  consecration  to  office,  by  pouring  the  holy  oil 
upon  his  head.  This  oil  was  made  of  myrrh,  cinnamon, 
calamus,  cassia,  and  oil-olive,  boiled  or  distilled.  It  was 
death  to  an  Hebrew  to  counterfeit  it,  or  apply  it  to  any 
other  use  without  a  warrant  from  the  Lord.  On  Aaron's 
head  Moses  poured  of  this  oil,  by  which  he  was  set  apart 
to  be  the  Priest  of  Israel.  With  the  Bible  in  our  hand, 
we  are  informed  that  the  High  Priest  of  our  profession 
was  anointed  with  the  oil  of  gladness  above  his  felloivs. 
The  holy  Spirit,  the  divine  unction,  was  upon  Jesus  with- 
out measure;  and  under  this  anointing  he  performed  all 
the  parts  of  his  priestly  office.  In  a  particular  manner 
the  Spirit  of  God  descended  upon  Jesus  at  his  baptism, 
when  in  a  more  public  manner  lie  was  set  apart,  and 
commenced  the  duties  of  his  office  for  the  redemption  of 
binners. — One  other  part  in  the  ceremony  of  consecra(io?i 
must  not  be  unnoticed.  A  bullock  and  two  rams  were 
slain,  while  the  hand  of  Aaron  was  placed  upon  the  head 
of  the  animals,  confessing  his  sins;  thereby  signifying  that 


Christ  an  High  Priest.  325 

ke,  though  a  Priest,  as  a  sinner,  deserved  to  die.  At  the 
same  time  the  duty  of  his  office  taught  him  that  a  substi- 
tute was  appointed  to  suffer  in  his  stead  ;  which,  no  doubt, 
he  was  assisted  to  offer  up  in  faith  of  that  sacrifice  which 
Messiah  should  make  by  the  shedding  of  his  own  blood. 
St.  Paul  comments  upon  this  part  of  the  Hebrew  ceremony 
of  consecration,  and  shows  the  difference  between  Jesu* 
and  Aaron.  Who,  saith  he,  needeth  not  daily,  as  those 
highfiriests,  to  offer  u/i  sacrifice,  first  for  his  own  sins, 
end  then  for  the  sins  of  the  fieo/ile  ;  for  this  he  did  once? 
Wrkin  he  offered  u/i  hi?nsef, 

2.  Having  been  more  minute  than  I  intended,  in  de- 
scribing the  person,  apparel  and  consecration  of  the  High 
Priest,  I  shall  be  more  brief  in  enumerating  the  duties 
which  God  hath  enjoined  upon  him  to  discharge.     The 
most  important   duty   was   to   make   an   atonement   by- 
blood  for  the  sins  of  his  people ;  he  was  to  go  into  the 
holy  of  holies,  before  the  presence  of  the  Lord,  with  sweet 
incense,  to  intercede,  to  represent  in  his  own  person  all 
;he  tribes  of  Israel,  and,  according  to  the  divine  order, 
return  and  bless  the  people.     No  one  who  is  acquainted 
with  the  Gospel,  and  has  attentively  read  the  Epistle  to 
the  Hebrews,  on   hearing  those  ancient  duties  assigned 
to  Aaron,  but  what  will  immediately  consider  Jesus  our 
adored  Priest.     He,  indeed,  hath  made  an  ample  atone- 
ment by  the  shedding  of  his  own  blood ;  he  hath  arisen 
from  the  dead,  and  entered  into  heaven  itself,  there  to 
represent  our  persons,  and  perpetually  to  intercede,  and 
to  confer  the  most  necessary,    glorious  blessings  upon 
sinful  men.     The  Jewish  High  Priest  was  to  have  com- 
passion on  the  ignorant,  and  on  those  who  are  cut  of  the 
way.     He  was  to  cure  the  leper,  with  the  blood  of  atone- 
jnent?  and  to  consecrate  all  subordinate  priests.    In  all- 
M3 


i  J6  Christ  an  High  Priest. 

these  we  consider  Jesus,  How  great  his  compassion  to 
sinners  !  how  eflfxacious  in  cleansing  the  leprosy  of  sin  ! 
With  what  heavenly  truth  he  illuminates  the  understand- 
ing !  and  how  visible  are  the  expressions  of  his  grace  in 
appointing  pastors  and  teachers  for  the  edification  and 
increase  of  his  Church  !  We  may  conclude  by  observ- 
ing, if  Aaron  was  the  glory  of  the  Hebrew  Church,  and 
the  sacred  mean  by  which  God  maintained  his  commu- 
nion with  his  ancient  people,  infinitely  more  so  Jesus 
is  the  brightness  of  his  Father's  glory,  the  glory  of  the 
Gospel  Church,  and  the  grand  mean  by  whom  alone  we 
have  access  to  God,  and  rejoice  in  hope  of  endless  bliss ! 
Whether,  therefore,  we  contemplate  Aaron,  Melchizcdck, 
or  ether  person  denominated  the  Priest  of  God,  they  are 
equally  designed,  and  admirably  calculated  to  lead  us  to 
Jesus,  the  great  High  Priest,  upon  his  throne  in  the  realms 
of  glory  in  heaven. 

Let  us  now  return  to  ourselves,  and  make  the  neces- 
sary inquiry,  What  interest  we  have  in  Jesus  the  ever 
blessed  High  Priest  ?  Fallen  men  are  prone  to  confide  in 
their  supposed  merit,  in  order  to  enter  into  the  pre- 
sence of  God  ;  of  course  do  not  consider  Jesus  Christ. 
Indeed,  if  Israel  had  not  sinned,  they  would  have  re- 
quired no  Priest ;  and  if  we  had  not  transgressed,  we 
should  have  no  need  of  Jesus  as  a  Priest  to  atone  for 
us.  It  is  our  mercy,  Christ  is  able  to  save  to  the  utmost 
all  who  come  to  God  by  him,  seeing  he  ever  livcth  to 
make  intercession  for  them.  What  then  is  your  state  of 
mind  and  exercise  of  heart?  To  depend  upon  that  law 
for  salvation  whose  precepts  you  have  so  incessantly 
transgressed,  is  to  lay  down  beneath  its  awful  curse. 
The  wages  of  sin  is  death.  You  must,  therefore,  stand 
indebted  to  the  vicarious  sacrifice  of  Jcsu?,  or  await  the 


Chrht  an  High  Priest.  127 

judgment  of  the  great  day.  But,  should  it  be  otherwise 
with  you,  your  reason,  your  conscience,  your  Bible,  and, 
above  all,  the  Spirit  of  God,  should  have  told  you  your 
absolute  need  of  Jesus :  then  give  me  leave  to  congratu- 
late you  on  such  an  attainment. 

Let  me  exhort  you  daily  to  consider  our  great  High 
Priest,  in  all  the  duties,  the  exercises,  and  the  trials  of 
your  life.  Go  to  him  for  instruction.  He  must  not  only 
sprinkle  your  conscience  with  his  blood  to  keep  you  in 
daily  peace,  but  he  must  bear  the  iniquity  which  is  una- 
voidably attached  to  your  most  holy  performances.  Fail 
not  to  consider  what  great  and  precious  things  Jesus  hath 
already  done  for  you,  and  testify  your  gratitude  and  love 
in  your  temper  and  obedience  in  every  part  of  your  life. 
Trust  his  future  care  ;  he  will  not  forsake  the  work  of 
his  own  hand  ;  draw  near  to  the  throne  of  his  grace  for 
supply  in  every  time  of  need.  Remember  cur  High 
Priest  hath  rent  the  vail,  and  the  way  to  the  throne  both 
of  grace  and  of  glory  is  open.  How  grand  the  sight  to 
ancient  Israel  when  their  Priest  entered  into  the  holy  of 
holies  \  infinitely  more  glorious  our  High  Priest  in  his 
ascension  to  heaven  !  Thither  direct  your  eyes ;  con- 
template your  Priest  by  faith  ;  and  in  a  little  while  you 
shall  be  with  him  on  his  throne,  and  resound  his  praise 
for  evermore ! 


LECTURE  XVIII. 


THE  TRIAL  OF  THE  HEART. 

1  John  iii.  18 — 21. 
My  little  children,  let  us  not  love  in  word,  neither  in 
tongue,  but  in  deed  and  in  truth*  And  hereby  we 
know  that  we  are  of  the  truth,  and  shall  assure  our 
hearts  before  him.  For  if  our  hearts  condemn  us, 
God  is  greater  than  our  hearts,  and  knoweth  all 
things.  Beloved,  if  our  heart  condemn  us  not)  then 
have  we  confidence  towards   God. 


Hall,  sacred  truth,  thou  source  of  peace. 

Replete  with  joys  divine; 
Thy  wonders  still  in  me  increase, 

Make  all  thy  treasures  mine. 

Come  then,  and  make  thy  fix'J  abode 

In  spirit,  body,  son)  ; 
Unveil  in  me  the  will  of  God, 

And  all  that's  false  controul. 

T.B. 


JrERHAPS  fewer  sensations  are  more  painful  in  the 
human  breast,  than  to  hang  in  doubt, — whether  in  futu- 
rity, everlasting  felicity,  or  eternal  pain  await  us  !  Had 
man  been  left  to  form  a  criterion  on  this  subject  for  him- 
self,  he  could  not  have  arrived  at  the  desirable  point. 
But,  the  word  of  our  God  is  given  as  a  true  light  unto 
our  feet,  and  an  unerring  lamp  unto  our  path,  that 
thereby  we  may  attain  the  most  happy  satisfaction. 
Among  the  innumerable  passages  calculated  to  produce 
this  blessedness,  our  text  is  not  the  least  valuable.  I  pur- 
pose, therefore,  to  select  the  evidences  which  it  con- 


The  Trial  of  the  Heart.  12& 

tains,  and  illucidatc  the  conclusions  which  it  draws  in 
reference  to  our  state.  May  we  feel  ourselves  most  so- 
lemnly exercised  on  the  inquiry,  and  be  able,  in  the 
tssue,  to  exclaim,  Behold!  God  is  my  salvation ,  I  will 
trust,  and  not  be  afraid.  This  text  contains  two  stand- 
ards for  trial,  which  we  shall  first  explain,  and  then 
make  personal  use  of  them. 

1.  The  first  standard  is  truth.  We  know] said  John, 
that  roc  are  of  the  truth.  Once  they  were  on  the  side  of 
error  and  delusion,  but  now  their  state  is  changed, 
and  are  certain  that  they  are  of  the  truth.  While  this 
term  expresses  every  thing  opposed  to  falsehood,  in 
principle  and  in  practice,  it  hath  in  the  Gospel  an  ex- 
tensive signification.  It  presents  an  object  to  our  faith. 
Jesus  Christ  is  the  true  God,  and  eternal  life.  He  is  the 
way,  the  truth,  and  the  life,  and  no  man  can  come  to  the 
Father  but  by  him.  As  God,  Jesus  is  the  essential,  un- 
derived  truth  ;  as  man,  he  answers  the  requirements  of 
God's  law,  which  is  holy,  just,  and  good ;  as  Mediator, 
Jesus  reveals  the  councils  of  Jehovah  in  the  salvation  of 
sinners.  His  life  was  a  perfect  obedience  to  the  divine 
law,  and  his  death  an  unequivocal  satisfaction  to  justice 
for  the  sins  of  all  his  people.  Righteousness  and  truth 
are  the  habitation  of  Immanuel's  throne ;  just  and  true 
is  he  in  all  his  ways.  His  word  is  true,  and  hath  stood 
the  scrutiny  of  friends  and  foes  for  many  thousand  years. 
And  Jesus  is  the  faithful  and  true  witness,  by  whose  tes- 
timony we  must  be  tried  in  the  court  of  our  own  con- 
science, and  at  the  solemn  bar  of  God.  All  the  attri- 
butes of  Deity  shine  in  Christ  as  cur  Redeemer ;  he  is 
therefore  the  true  and  only  way  of  life  to  sinners,  and 
as  such,  he  is  the  desirable  object  of  our  faith. — The 
Spirit  of  God  is  emphatically  styled  The  Sfiirit  of  truth* 


J50  The  Trial  of  the  Heart. 

He  regenerates  the  hearts  of  sinners,  shows  them  the 
errors  of  their  past  lives,  and  leads  them  to  Jesus,  the 
truth  and  the  life.  Except  a  man  be  born  again  of  the 
Sfiirit,  he  cannot  enter  into  the  kingdom  of  God.  As 
God  requireth  truth  in  the  inivard  parts,  so  it  is  by  the 
Spirit  of  God  alone  that  a  pure  work  of  grace  and  truth 
is  formed  in  the  soul.  Thus  rectitude  is  produced  in  the 
conscience;  true  repentance  flows  from  the  heart ;  while 
faith,  desire,  hope,  peace,  with  every  Christian  grace, 
are  richly  communicated.  Jesus  promised  his  Spirit  unto 
his  disciples  to  guide  them  into  all  truth :  for  such  is  tae 
depravity  and  guilt  of  the  human  mind,  that  without  the  aid 
of  the  Spirit  of  truth,  heaven  would  afford  them  no  delight. 
That  which  is  of  the  flesh,  is  flesh  still. — Truth  equally 
respects  the  life  of  obedience,  inseparably  connected  with 
the  character  of  a  child  of  God.  God  hath  chosen  you 
through  sanct'f cation  of  the  Spirit  and  belief  of  the 
truth.  The  Scriptures  contain  the  truth,  as  it  is  in  Jesus. 
And  there  is  an  infinite  variety  in  this  truth,  which 
furnish  us  with  the  knowledge  of  all  that  is  necessary  to 
enjoy  God  as  our  portion,  render  that  obedience  which 
is  pleasing  in  his  sight,  regulate  our  own  lives,  and  con- 
duct us  in  safety  through  all  the  scenes  of  time. 

The  second  standard  named  in  our  text  is  love, 
which  is  immediately  addressed  to  our  passions.  Al- 
though the  Apostle  John  had  an  im mediate  respect  in 
this  text  to  that  love  which  is  towards  the  brethren, 
yet  I  cannot  but  conclude,  from  the  foregoing  verse, 
that  it  is  immediately  and  inseparately  connected  with 
the  love  of  Gad.  If  a  man  hath  no  compassion  to  his 
brother,  how  dwellcth  the  love  of  God  in  him  ?  And  to 
this  very  sentiment  cur  Lord  appeals.  Hereby  shall  all 
men  know  tfiat  ye  are  my  disciples fif 'ye  love  one  another* 


The  Trial  of  the  HearU  13t 

Thou  shalt  love  the  Lord  thy  God,  is  the  first  and  great 
command  of  the  law ;  and  since  by  sin  men  are  found 
lovers  of  pleasures  more  than  lovers  of  God,  it  hath 
pleased  God,  by  an  act  of  grace,  to  shed  abroad  his  love 
in  the  hearts  of  his  people,  by  the  Holy  Ghost,  given 
unto  them,  whereby  that  happy  principle  is  restored* 
Thus,  as  seed  sown  in  good  ground  vegetates,  and  bears 
its  own  nature,  the  love  of  God  is  deposited  in  the  rege- 
nerate soul,  springs  forth  in  unnumbered  blades  of  desire, 
and  bears  that  rich  fruit  of  love  to  God,  his  law,  in  his 
providence,  but,  above  all,  in  his  Son  Jesus  Christ  our 
Lord,  that  distinguish  those  who  possess  it  from  unbe- 
lievers. God  is  love ;  and  he  that  dwelleth  in  love} 
dwelleth  in  God^  and  God  in  him. 

Let  us  now  reduce  all  the  remarks  I  have  made  on 
the  words  of  John  to  a  point.  Christ  the  truth,  is  an 
object  proposed  to  faith  ;  the  Spirit  of  truth  is  revealed 
as  the  fountain  of  experience  ;  and  the  word  of  truth  as 
the  rule  of  obedience*  The  love  of  God  is  the  evidence 
of  union  ;  and  a  love  to  his  children,  the  mark  of  disci* 
jileshifu  All  these  are  like  so  many  links  in  a  chain, 
and  are  inseparable.     Let  us  now,         x 

2.  Make  use  of  these  important  subjects  for  the  pur- 
pose of  trying  our  hearts,  and  determining  our  state  be- 
fore God.  I  call  them  important,  for  they  evidently  in- 
clude all  that  is  necessary  to  be  known  and  experienced, 
and  to  which  the  whole  doctrine  of  the  Bible  is  reduce- 
able  ;  and  likewise  as  they  are  fully  sufficient  to  assure 
our  hearts  of  their  condition,  and  have  confidence  to- 
ds God. 

It  is  evident,  however,  from  the  language  of  St.  John, 
that  this  trial  must  be  in  the  heart ;  and  also  before  Godf 
nuho  kmmtih  all  things.    This,  then,  is  soJemn  work* 


132  The  Trial  of  the  Heart. 

O  that  we  may  feel  it  so  !  Whether  we  are  professors 
of  religion  or  not,  let  us  remember,  our  present  peace 
and  future  happiness  depend  upon  this  issue.  In  faith- 
fulness to  our  souls,  let  us  set  the  truth  of  Christ,  the 
operations  of  the  Spirit  of  truth,  the  laws  of  the  Gospel 
of  truth,  the  love  of  God,  and  a  love  to  men ;  let  us,  I 
say,  set  these,  as  a  glass,  before  our  eyes,  and  ask  the 
necessary  questions,  What  we  know  of  them?  If  there 
be  any  evidences  within  our  breasts  that  their  salutary 
influence  have  been,  and  still  are  enjoyed?  Whether 
these  great  realities  form  the  one  thing  needful  to  us,  the 
love  of  sin  be  discarded,  and  a  desire  for  Christ,  pardon, 
and  peace,  be  created  ?  The  issue  of  this  examination 
must  either  be  condemnation,  or  acquittal ;  there  can  be 
no  alternative — no  middle  state.  To  assist  in  this  pro- 
cess, let  us  now  take  the  necessary  parts  of  our  text. 

Jf  our  hearts  condemn  us,  God  is  greater  than  our 
hearts,  and  knonveth  all  things.  Such  a  verdict  as  this, 
brought  into  the  court  of  conscience  by  the  light  of 
truth,  must  be  attended  with  extreme  grief.  To  be 
convinced  that  there  is  a  veil  upon  your  mind,  and  a 
thick  covering  upon  your  heart,  which  compel  you  to 
confess  that  you  are  an  utter  stranger  to  the  knowledge 
and  transforming  influence  of  God's  truth  and  love,  is 
affecting.  At  the  same  time  you  may  have  many  wit- 
nesses to  the  transgressions  of  your  heart  and  life  rush- 
ing into  the  soul,  producing  the  solemn  verdict,  the 
wages  cf  $in  is  death.  Has  this  process  ever  passed  in 
your  breasts,  or  do  you  now  fuel  its  impression?  If  so, 
still  remember,  though  your  hearts  condemn  you,  God 
is  greater  than  your  hearts,  and  knoweth  all  things.  \VTc 
may,  at  best,  be  partial :  from  the  state  of  our  natu- 
rally depraved  minds,   wc    certainly  forget  numberless 


The  Trial  of  the  Heart.  133 

sins  o?  thought,   of  heart,   and  of  life,   committed  in 
youth  and  at  riper  age.     A  deceived  heart  may  turn  us 
aside.     But,  O  solemn  thought !  God  is  greater  than  our 
hearts ;  he  is  clothed  with  majesty ;  a  just  God,  and  righte- 
ousness forms  the  habitation  of  his  throne.     He  knowcth 
all  things.     Not  an  error  of  our  lives,  nor  an  evil  of  our 
hearts,  but  are  known  to  him,  in  weight  and  in  measure, 
with  every  circumstance  attached  to  them.     Gzd  will 
bring  every  work  into  judgment ',  with  every  secret  thing, 
whether  it  be  good  or  whether  it  be  evil.    Who  can  stand 
this  trial  without  conviction  ?     What  heart  but  must  bow 
down  before  the  Almighty,  and  acknowledge  the  jast  sen- 
tence of  condemnation  ?     Nay,  a  double  verdict  is  pro- 
duced; one  from  our  own  hearts,  the  other  from  the 
God  that  made  us.     But,  do  you  ask,  must  we  assuredly 
perish  i     Is  there  no  relief — no  court  of  appeal  ?     Yes, 
if  you  thus  pass  sentence   of  death  upon  yourselves, 
Mercy,  the  swiftest  winged  messenger  of  heaven,  di- 
rects your  steps  to  the  court  of  Calvary.     There  see 
Jesus,  the  sinner's  Judge  and  Advocate,  pleading  his  own 
life,  his  agonies,  and  his  death,  in  face  of  law,  sin,  death, 
and  hell,  for  you !     Fear  not  to  enter  here.     The  chief 
of  sinners,  self-condemned,  are  welcome  to  his  blood  to 
wash  away  their  stains,  and  take  the  robe  of  his  righte- 
ousness to  justify  them  in  sight  of  God.     Hark  !  in  the 
language  of  Moses  he  calls  you  to  his  arms,   The  cause 
that  is  too  hard  for  thee,  bring  it  unto  me,  and  I  will 
hear  it.     Yes,  that  cause  which  you  cannot  plead  your- 
self, nor  aided  by  all  the  angelic  host,  the  cause  of  a  pre- 
cious soul,  to  be  saved  or  to  be  lost,  carry  it  to  Jesus. 
No  sinner's  cause  ever  miscarried  in  his  hand ;  he  is 
able  to  save  to  the  uttermost  all  that  come  unto  God  by 
him.    Go,  go  my  fellow  sinners,  and  try  his  power  to  save* 
N 


134  The  Trial  of  the  Heart. 

If  our  hearts  condemn  U3  not^  then  have  we  confidence 
before  God.  Here  are  mercy,  grace,  and  love  enjoyed, 
forming  a  basis  on  which  we  stand  and  triumph.  O  for 
clear  views  of  an  acceptance  in  the  Beloved!  The  great 
cause  is  determined  1  We  are  of  the  truth.  We  have 
already  embraced  Jesus,  the  way,  the  truth,  and  the  life, 
and  here  we  rest ;  there  is,  therefore,  now  no  condem- 
nation to  them  that  are  in  him.  The  spirit  of  truth  we 
take  as  our  guide  ;  we  wish  to  hear,  understand,  and  to 
keep  the  word  of  truth  in  our  hearts,  and  to  bring  forth 
fruit  in  our  lives.  We  have  tasted  of  God's  love,  and 
wish  to  drink  deeper  of  the  sacred  stream,  as  the  only 
antidote  for  all  our  cares,  and  the  only  source  of  all  our 
joy !  As  children  of  grace,  we  cannot  add  to  our  Fa- 
ther's glory;  but  we  wish  to  love  and  promote  the  interest 
of  all  who  have  a  name  in  his  family.  Thus  we  assure 
Qitr  hearts  before  God>  that  we  are  passed  from  nature 
to  grace,  from  death  to  life,  and  have  had  that 
change  which  none  but  God  could  perform.  We  confi- 
dently believe  that  he  will  also  perfect  our  souls,  carry 
us  through  storm,  hear  the  voice  of  our  prayer,  and  in- 
spire us  with  praise  to  the  glory  of  his  grace. — Such  ex- 
perience brings  its  own  evidence,  and  is  heaven  begun ! 
Without  it,  what  is  life  but  dying  a  miserable  death  ? 
May  each  of  this  family  seek  to  have  this  great  point 
determined,  that  you  may  have  confidence  before  God  in 
your  souls,  in  all  the  afflictions  of  your  lives,  when  you 
come  to  the  moment  of  your  death,  and  stand  before 
him  at  judgment,  amidst  the  wreck  of  worlds,  admiring: 
Angela,  and  a  vast  eternity  ! 


LECTURE  XIX. 


THE  LAV/  OF  FAITH. 

Rom.  iii.  27. 
—  The  law  of  faith* 


How  long  beneath  the  law  I  .  y 

In  bondage  and  distress! 
I  toil'd  tue  precepts  to  obey, 

E'jt  toil'd  without  ^uccc:s. 

To  see  the  Jaw  by  Christ  fVifiii'd, 
Ar.d  hear  his  pardoning  voice, 

Changes  a  slave  into  a  child, 
Ar.d  duty  ir.to  choice. 

Cowptr. 


1  HE  law  of  faith  is  peculiar  to  the  Gospel,  and 
owns  Jesus  for  its  gracious  Sovereign.  It  takes  up  sin- 
ners cf  mankind  just  where  the  violated  law  of  nature 
leaves  them,  commanding  them  to  look  to  Jesus  for  par- 
don and  eternal  life.  The  tenor  of  its  precept  is,  Believe 
on  the  Lord  Jesus  Christ,  and  thou  cheat  be  saved.  The 
argument  of  Paul  upon  this  law  is  perfectly  consonant  to 
the  experience  of  every  Christian.  The  moral  lav/  is 
established  in  its  claims  by  the  obedience  cf  Jesus ;  the 
sinner  is  condemned  in  his  conscience,  and  all  boasting 
is  excluded  of  personal  merit ;  he  thankfully  receives 
and  embraces  the  righteousness  of  Christ,  as  a  free  gift, 
in  free  grace,  determining,  henceforth,  to  live  to  the 
praise  of  his  everlasting  Father. 

Although  these  few  reflections  may  throw  some  degree 

of  light  on  the  nature  of  the  law  of  faith,  still,  as  it  is  a 

xt  in  which  wc  cannot  be  too  wcil  established,  we 

purpose  to  give  it  a  closer  examination;  sincerely  wish- 


136  The  Law  of  Faith* 

ing  it  may  tend  to  consolidate  our  hope,  and  inspire  our 
obedience  in  the  fear  of  the  Lord, 

As  it  is  evident  that  the  nature  and  influence  of  the 
law  of  faith  is  placed  in  opposition  to  the  law  of  works, 
it  is  necessary  for  us  to  ascertain  what  faith  that  is  to 
■which  the  Apostle  gives  the  appellation  of  a  lav, 

1.  The  grace  of  faith;  or,  more  properly,  that 
living,  powerful  principle,  implanted  in  the  soul  by  the 
Holy  Ghost,  who  is  emphatically  called  the  Sfiirit  of 
faith.  By  this  new  principle  the  mind  is  compelled  to 
credit  the  virtue  and  extent  of  the  moral  law,  and  the 
rich  display  of  the  Gospel,  purely  on  the  veracity  of 
their  divine  Author,  and  the  conviction  of  truth  they 
unitedly  form  upon  the  conscience.  This  most  operative 
principle  may  be  called  a  law,  as  its  influence  is  opposed 
to  the  inbred  law  of  sin.  As  the  former  is  the  operative 
law  upon  the  heart  of  every  subject  of  Christ,  the  latter 
is  the  infernal  rule  of  disobedience  in  all  the  votaries  of 
the  prince  of  darkness.  The  nature,  variety,  extent, 
and  force  of  the  law  of  sin  are  too  evident  in  the  history  of 
mankind,  and  more  so  in  our  own  breast.  The  law  of 
faith  counteracts  this  law  of  sin,  brings  the  heart  into 
subjection  to  the  will  of  God,  to  walk  in  all  holiness  and 
righteousness  of  life.  Without  sound  principle  there  can 
be  no  sound  practice,  and  without  faith  it  is  impossible 
to  please  God,  or  bear  fruit  to  his  praise.  This  is  that 
new  law  which  the  Lord  promised  both  to  Jeremiah  and 
Ezekiel,  to  write  in  the  mind  and  upon  the  heart  of  his 
people,  that  they  may  not  depart  from  him  for  ever. 
However,  it  is  worthy  of  attention,  that  these  two  laws, 
the  law  of  sin  and  the  law  of  faith,  are  found  in  one  and 
the  same  person,  who  is  born  of  God.  I  find  then,  saith 
Faul,  a  law,  that  when  Ivwuld  do  good,  evil  is  present 


The  Law  of  Faith.  13? 

Kvith  me.     For  I  delight  in  the  taw  of  God,  after  the  in- 
ward man.     But  I  see  anotht  r  law  in  ?ny  member* 
ring  against  the  -aw  of  my  mind,  and  bringing  me 
cafitivity  to  the  law  of  sin,   which  is  in  my  members. 
Thanks  be  to  God  for  the  power  of  the  law  of  faith,  that 
sin  may  not  have  dominion  over  us. 

2.  The  word  of  faith  contained  in  the  Bible,  whe- 
ther by  promise,  prophecy,  or  type,  under  the  Old  Tes- 
tament, or  in  the  clearer  pages  of  the  New,  is  undoubt- 
edly a  law.  This  law  is  not  merely  a  rule  of  instruction ; 
much  iess  is  it  a  law  given  by  a  master  for  the  obedience 
of  his  slaves,  but  a  law  given  by  a  parent  to  his  son, 
sanctioned  by  the  most  cordial  affection.  The  word  of 
faith  is  the  Gospel  of  the  ever  blessed  God,  our  Father 
in  Jesus  and  in  covenant  love,  and  intended  for  the  obe- 
dience of  the  children  of  his  gr-ice.  This  law  was  pro- 
phesied by  Isaiah  ii.  3,  and  also  xlii.  4.  In  Rom.  viii.  2, 
Paul  calls  it  the  law  of  the  sfiirii  of  life,  which  makes 
its  subjects  free  from  the  law  of  sin  and  death.  James 
terms  it  the  perfect  law  of  liberty,  in  opposition  to  the 
moral  law,  which  binds  the  unbeliever,  and  holds  him  in 
bondage.  The  Gospel,  as  a  law,  possesseth  every  attri- 
bute that  can  be  applied  to  virtuous  law — sovereignty, 
as  it  is  the  rule  of  Christ,  the  King  of  Zion,  to  all  the 
subjects  of  his  spiritual  kingdom — justice,  constituting 
the  pure  and  holy  nature  of  God— right,  maintaining 
the  honour  of  the  Prince  of  life,  and  securing  the  privi- 
leges of  liis  people — happiness,  the  result  of  its  admi- 
nistration to  his  kingdom. 

However  evident  it  may  appear  that  the  principle  of 
frith,  and  the  word  of  faith,  in  the  Gospel,  bear  the  ap- 
pellation, and  constitute  the  law  of  faith,  it  h  . 
to  understand  that  neither  the  princijde  nor  the  wwrf. 


138  The  Law  of  Faith. 

separately,  would  have  been  adequate  to  govern  the 
soul  of  man.  They  must  be,  and  actually  are,  united. 
That  our  first  parent  Adam  had  a  law  written  upon  his 
heart  for  obedience;  and  that  an  external  law,  the  Wee 
of  knowledge,  was  set  before  him,  the  one  corresponding 
with  the  other,  as  a  proof  of  his  rationality,  must  be  ob- 
vious to  all  who  read  the  history  of  man's  creation.  If 
this  double  law  was  necessary  in  the  first  creation,  it  is 
much  more  so  in  the  second. 

Man,  though  born  again  of  God,  not  only  remains  a 
compound  of  matter  and  spirit,  but,  contrary  to  his  ori- 
ginal state,  he  is  a  subject  of  sin  and  of  grace  ;  the  one 
existing  in  opposition  to  the  other.  God,  therefore,  has 
granted  to  his  people  the  internal  law  of  faith  to  operate 
on  the  conscience,  and  has  also  revealed  his  holy  mind  in 
his  word  as  the  external  law  and  rule  of  obedience,  both 
of  them  so  harmonizing  in  a  life  of  faith  and  love,  as  to 
make  the  possessor  infinitely  happy.  To  render  this 
subject  still  plainer,  I  will  add,  if  we  had  the  written 
word  as  a  law  only,  how  could  we  have  obeyed,  since  in 
us  by  nature  there  is  nothing  but  the  law  of  sin  ?  If  we 
had  a  principle  of  faith  in  the  heart,  and  no  written  law 
in  our  hands,  there  would  have  been  no  object  for  our 
perceptive  powers,  and  we  should  have  travelled  in  the 
dark.  What,  therefore,  God  hath  joined  together,  let 
no  man  put  asunder.  Faith  and  the  Gospel  are  insepa- 
rably connected,  and  he  who  takes  the  one  without  the 
ether  deceiveth  himself. 

As  in  the  days  of  the  Apostles,  and  in  the  age  we  live, 
an  objection  hath  been  brought  against  the  law  of  faith, 
that  it  maketh  void  the  inoral  /au»,  we  will  attempt  to 
refute  the  objection,  and  show,  that  so  far  from  making 
void  the  law,  it  establishes  the  law.— The  remark  of 


The  Law  of  Faith.  13$ 

Dr.  White  is  too  valuable  to  be  omitted  here — ((  The 
moral  law  still  continues  in  its  original  force ;  for  it  had 
not  its  foundation  in  any  partial  or  occasional  reason?, 
which  only  apply,  like  the  Jewish  law,  to  a  particular 
community,  and  are  only  ordained  to  answer  a  particular 
and  temporary  design  :  on  the  contrary,  it  is  closely  con- 
nected with  the  primitive  laws  of  nature,  and  the  unal- 
terable constitution  of  things  ;  it  has  its  foundation  in 
causes,  which  can  never  cease  to  operate  on  rational  be- 
ings, and  which  are  universal  and  perpetual."*  So  far 
from  Jesus  in  his  doctrine  and  in  his  life  making  void  the 
law,  he  expressly  declared  that  he  came  to  fulfil  it,  and 
that  neither  jot  nor  tittle  of  it  should  fail.  The  law  of 
God  was  in  the  heart  of  Christ,  and  all  its  moral  pre- 
cepts were  practised  in  his  life  in  the  highest  perfection. 
Those  must  be  strangers  to  the  virtue  of  the  Gospel  who 
perceive  not  therein  the  morality  of  the  law  as  taught 
by  Jesus,  and  practised  by  his  disciples.  The  unity  of 
the  Godhead,  Mark  xii.  22,  32,  John  x.  29,  30— love  to 
God  and  our  neighbour,  Luke  x.  27 — obedience  to  pa- 
rents, Luke  ii.  51,  Mat.  xv.  4 — (vices  are  prohibited) — 
prophane  swearing,  Mat.  v.  33,  37 — murder,  Mat.  xix. 
13,  1  John  iii.  15— adultery,  Mat.  v.  27,  28 — theft,  Mat. 
xv.  19,  20,  1  Cor.  vi.  10 — false  witness,  Luke  iii.  15 — 
covetousness,  Luke  xii.  15 — therefore,  while  these  moral 
virtues,  taught  by  the  law,  are  found  in  the  Gospel,  and 
practised  by  Christians,  they  cannot  be  chargeable  with 
making  void  the  law. 

The  force  of  the  objection,  however,  appears  to  exist 
against  the  law  of  faith^  commanding  its  subjects  to 
embrace  Christ  as  the  sole  ground  of  their  justification 

*  Uaropton  Lectures*  vol 


140  The  Lavj  of  Faith. 

at  the  bar  of  God.  But  in  this  we  establish  the  law. 
Jesus  both  lived  and  died  for  us.  Not  only  every  precept 
of  the  law  was  honoured  by  his  obedience  for  us,  but 
every  penalty  of  the  law  he  suffered  in  our  stead.  Jesus 
substituted  our  persons  and  our  guilt.  The  Lord  laid  on 
him  the  iniquity  of  us  ally  and  by  his  obedience  and  death 
lie  was  declared  to  be  the  Lord  our  righteousness.  Thus 
the  spirit  of  the  law  of  faith  teacheth  us  that  Jesus  was 
delivered  for  our  offences,  and  rose  again  for  our  justifi- 
cation. He  that  believeth  is  justified  from  all  things, 
from  which  he  could  not  be  justified  by  the  law  of  Moses. 
It  is,  therefore,  granted,  that  every  believer  renounces 
all  dependance  on  the  law  of  Moses  for  his  personal  jus- 
tification ;  for  this  plain  reason,  he  is  a  sinner,  condemned 
by  that  law,  and  every  time  he  reviews  its  precepts,  the 
fire  of  indignation  flashes  on  his  conscience.  He  is, 
therefore,  dead  to  the  law.  His  only  life  is  in  Christ, 
and  in  him  he  lives.  This  sentiment  is  the  grand  pecu- 
liarity of  the  Gospel,  and  distinguisheth  it  from  every 
other  system  of  religion  in  the  world.  On  this  foundation 
peace  flows  to  the  heart;  ail  besides  is  sea,  sinks  under 
ns,  bestorms,  and  then  devours.  True,  agreeable  to  the 
argument  of  Paul,  connected  with  our  text,  boasting  is 
excluded.  The  pride  of  man  is  stained,  and  the  Lord 
alone  is  exalted  in  the  righteousness  of  his  Son.  The 
merits  of  Jesus  answer  every  demand  of  the  law  against 
us,  while  the  testimony  of  faith  and  the  fruits  of  grace 
answer  every  requirement  of  the  law  in  us.  The  righte- 
ousness of  Jesus,  which  is,  at  the  same  time,  the  right** 
ousness  of  the  law,  and  the  righteousness  of  God,  leads 
us  to  God,  creates  peace  in  the  conscience,  and  infim 
to  every  good  word  and  work,  whether  it  be  required  by 
[  ht  by  the  Gospel.    Thus  wc  establish  the 


The  Law  of  Faith.  341 

law,  we  own  its  authority,  believe  its  fulfilment  in  the 
person  of  Jesus,  whose  we  are,  and  whom  we  desire  to 
serve. 

Go,  you  that  rest  upon  the  law, 

And  toil  and  seek  salvation  there, 
Look  to  the  flames  that  Moses  saw, 

And  shrink,  and  tremble,  and  despair* 

But  I'll  retire  beneath  the  cross, 

Saviour,  at  thy  dear  feet  I  lie, 
And  the  keen  sword  that  Justice  draws, 

Flaming  and  red,  shall  pass  me  by. 

Watts1  Lyric  9 

Is  the  moral  law  a  sufficient  rule  for  a  Christian  ?  It 
undoubtedly  is  for  his  moral  conduct  before  men  ;  but,  it 
by  no  means  is  adequate  to  direct  and  govern  him  in  his 
walk  with  God.  The  Christian  needs  daily  repentance, 
mortification  of  the  corrupt  propensities  of  his  heart, 
and  submission  under  afflictive  dispensation,  to  gain  vic- 
tory over  the  temptations  of  satan,  to  worship  and  honour 
God  as  the  God  of  all  grace  ;  to  direct  and  assist  him  in 
which  there  is  not  one  word  in  all  the  moral  law  as  given 
by  Moses.  That  law  represents  our  Creator  in  no  other 
light  than  the  God  of  nature,  nor  gives  the  least  aid  to 
those  who  have  transgressed  its  precepts ;  but  in  the 
Gospel,  which  is  the  law  of  faith,  there  is  every  direc- 
tion for  our  moral  conduct,  and  for  our  obedience,  sanc- 
tification,  communion,  and  happiness  in  God  as  our 
Father  in  Christ  Jesus :  therefore,  if  the  ministration  of 
the  law  of  Moses  was  glorious,  much  more  doth  the  law 
of  faith  in  Christ  exceed  in  glory. 


142  The  Law  of  Faith. 

As  bcth  precept  and  penalty  arc  essential  to  the  nature 
of  law,  we  are  ready  to  add,  the  law  of  faith  hath  its 
penalties  for  those  who  are  under  its  authority.  Not 
death,  for  Jesus  saith,  He  that  bclicveth  in  me  shall 
never  die. — The  Lord  knows  how  to  bring  his  people  to 
obedience  without  sending  them  to  hell ;  he  can  send  a 
sort  of  hell  into  them,  by  withdrawing  his  sensible  pre- 
sence from  them,  and  raising  the  necessary  conviction 
of  their  own  folly.  If  his  children  forsake  my  law>  and 
walk  not  in  my  judgments  ;  if  they  break  my  statutes^ 
and  keep,  not  my  commandments  ;  then  will  I  visit  their 
traJisgressiont  with  the  rod,  and  their  iniquities  with 
strip.es.  Nevertheless^  my  loving  kindness  will  I  not 
utterly  take  from,  him,  nor  suffer  my  faithfulness  to  fail. 

Our  concluding  remark  will  be  to  specify  the  authority 
of  Christ  to  introduce  this  new  law  of  faith,  the  Gospel,  in 
contradistinction  from  the  law  of  Moses,  This  does  not 
so  much  arise  from  his  divinity,  Immanuel,  God  with 
vs,  as  his  character  and  office  of  King  in  Zion,  his 
triumphs  on  the  cross,  and  the  power  of  his  grace  in  the 
formation  of  his  spiritual  kingdom.  He  had  a  right  to 
rule  over  the  people  whom  he  had  purchased  with  his 
blood,  and  for  them  only  the  lav/  of  faith  is  revealed. 
Thus  they  are  wider  law  to  Christ.  Every  precept  is 
expressive  of  his  wisdom,  and  commanded  in  love.  It 
is,  indeed,  the  perfect  law  of  liberty  ;  no  hard  service — 
nothing  forbidden  but  what  would  be  injurious  for  us  to 
possess — nothing  commanded  but  what  constitutes  our 
highest  honour  and  pleasure  to  perform.  Glorious  is  our 
Kin;;  i  vast  the  extent  of  his  dominion  !  invaluable  the 
privilege!  he  bestows  !  an  .  sweet  the  obedience 

he  requires!     Therefore  it  is  we  place  the  crown  upon 


The  Law  of  Faith.  143 

his  head,  as  worthy  to  receive  honour,  and  power,  and 
glory,  by  all  on  earth,  and  by  all  in  heaven. 
Let  us  then  conclude  with  the  pious  wish  of  David, 

0  that  my  ways  were  directed  to  keep,  thy  statutes  ! 
Quicken  vie  after  thy  loving  kindness;  so  shall  I keefi 
the  testimonies  of  thy  mouth.  O  how  love  I  thy  law  ! 
it  is  my  meditation  all  the  day.     Thy  testimonies  have 

1  taken  as  an  heritage  for  ever  :  for  they  are  the  rejoic- 
ing °f  my  heart.  Thou  shall  guide  me  with  thy  counsel, 
and  afterwards  receive  me  to  glory* 


LECTURE  XX. 


THE  MOST  ENDEARING  CHARACTER  OF  GOD. 


1  John  iv.  16. 
God  is  love* 


All  my  treasure  is  above, 
All  my  riches  is  thy  love; 
Who  the  worth  of  love  can  tell? 
Infinite!  unsearchable! 


1  HE  knowledge  of  God  is  essential  to  human  felicity. 
But  however  a  general  consent  may  exist  among  savage 
and  civilized  nations,  that  there  is  a  God,  our  ideas 
of  his  nature  and  perfections  are,  by  sin,  so  gross,  that 
the  world  by  wisdom  knows  not  God,  It  hath,  there- 
fore, pleased  the  Lord  to  make  a  new  discovery  of  him- 
self in  his  word,  and  through  the  supernatural  teaching  of 
the  Spirit  of  Christy  that  according  to  his  invaluable  pro- 
mise, They  shall  all  know  me,  from  the  least  to  the  great- 
est of  them ,  saith  the  Lord,  Looking  for  this  sacred  in- 
struction, we  are  now  to  meditate  upon  the  most  endear- 
ing character  of  God,  which  is  announced  in  the  words 
of  our  text,  God  is  love.  May  the  fruit  of  the  subject 
be  richly  diffused  in  every  heart ! 

God  is  a  Spirit  infinite  and  immense.  He  is  a  Being 
justly  to  be  contemplated,  as  possessing  neither  parts  nor 
passions,  declared  in  his  word  to  be  the  invisible,  im- 
mortal, and  eternal  God,  Still  he  is  revealed  as  pos- 
sessing anger,  love,  with  other  parts  and  passions  pecu- 
liar to  humanity.  Two  reasons  may  be  assigned  for  this. 
To  suit  the  powers  of  our  ideas,  for  we  kuow  nothing  of 


The  most  endearing  Character  of  God.  145 

pure  spirit,  but  by  the  use  of  matter ;  and  thus  by  the 
eye  of  God  we  learn  his  wisdom,  by  his  arm  his  power , 
by  his  heart  his  love.  The  other  reason  is  inseparably 
connected  with  the  designs  of  his  grace  in  Jesus,  Imma* 
nuel)  God  with  us;  in  whom,  and  by  whom,  through 
the  mirror  and  attributes  of  our  nature,  which  he  hath 
assumed,  we  behold  the  most  astonishing  display  cf  the 
wisdom,  power,  truth,  and  love  of  God  !  All  the  fulness 
of  the  Godhead  dwelleth  in  him  bodily ;  and  he  is,  in 
himself,  and  to  us,  the  image  of  the  invisible  God.  It  is 
worthy  of  your  attention  that  John,  by  our  text,  does  not 
assert  that  God  is  loving,  nor  that  he  is  lovely  ;  though 
these  are  precious  truths,  and  to  be  learned  from  many 
other  parts  of  Scripture.  But  he  announces  the  essen- 
tial, under ived  nature  of  God  to  be  love,  and  to  this 
view  only  our  present  meditations  are  to  be  confined. 

Love  constitutes  the  essential,  underived,  and  eternal 
blessedness  of  God ;  he  is  therefore  styled  the  ever- 
blessed  God.  No  truth  is  more  evident  than  that  the 
passion  of  love  in  the  human  breast,  in  its  gratification 
of  desired  objects,  creates  felicity.  To  which  also  we 
may  add,  that  self-love  is  the  dictate  of  the  pure  law  of 
God  to  man ;  but  from  the  extreme  corruption  of  the 
passions  in  the  human  soul  by  sin,  man  knows  very  little 
indeed  what  pure  self-love  means.  If  this  passion  was 
unalloyed,  it  would  make  him  as  a  rational  creature, 
so  far  happy  in  himself.  But  the  case  is  the  reverse,  so 
much  so,  that  although  love  be  the  most  sensible  of  all 
the  passions,  it  is  at  the  same  time  the  most  difficult  to 
define  or  to  explain.  Some  poets,  therefore,  have  repre- 
sented love  as  blind.  In  God  it  is  the  reverse.  Love  in 
God  takes  not  its  rise  from  any  of  the  celestial  or  human 
productions  of  his  hand.  It  is  sclf-existcnt,  increased 
O 


K6  The  most  endearing  Character  of  God. 

nor  diminished  by  the  condition  of  any  creatures  in  hea- 
ven or  in  earth.  His  eternal  love  is  in  harmony  with 
the  inconceivableness  of  his  nature,  and  with  the  perfec- 
tion of  his  holiness ;  of  course  it  is  from  this  self-ex- 
istent fountain  that  all  the  purposes  and  counsels  of  Je- 
hovah proceed,  relative  to  the  operations  of  his  hand,  to 
his  numberless  rational  creatures,  human  and  angelic. 
The  counsel  of  the  Lord  standeth  for  ever,  and  the 
thoughts  of  his  heart  to  all  generations.  While,  there- 
fore, it  is  with  great  imperfection  of  knowledge  we  can 
explore  the  fountain  of  love  in  God,  we  are  certain  as 
that  constitutes  the  blessedness  of  Jehovah,  so,  from 
thence  flow  those  streams  of  blessedness  which  constitute 
the  felicity  and  glory  of  his  intelligent  creatures.  To 
guard  against  a  misapplication  of  this  subject,  it  is  of  the 
highest  consequence  we  assert,  that  although  the  love  of 
God  constitutes  his  own  essential  blessedness,  it  is  in  per- 
fect unison  with  the  veracity  of  his  word,  and  with  the 
inflexibility  of  his  justice ;  so  that  no  mortal  may  with 
impunity  trespass  upon  the  love  and  beneficence  of  God. 
This,  however,  is  tc*  frequently  the  case,  by  many  un- 
guarded and  sinful  human  beings,  to  the  hardening  of 
their  hearts  in  sin,  and  their  everlasting  confusion. 

Let  us  conclude  from  these  observations,  that  God, 
who  is  love,  essentially  and  underived,  while  he  is  him- 
self the  centre  of  his  own  blessedness  and  felicity,  and 
is  the  fountain  of  all  goodness  and  happiness  to  his  peo- 
ple, is  a  divine  object  of  the  highest  perfection  and 
grandeur,  justly  claiming  the  most  ardent  praises  of  all 
in  heaven  and  of  all  on  earth. 

With  the  Bibk  in  our  hand,  while  we  believe  in  the 
unity  of  the  divine  nature,  that  God  1  One  v  e  re  also 
:  instructed  that  God  is  to  i     - 


The  mos*  endearing  Character  of  God.  147 

er  relations  of  Father,  Son,  and  Spirit,  for  the  au- 
gust display  of  the  divine  attributes  in  the  redemption  of 
sinners.  In  each,  with  each,  and  to  each  of  those  per- 
sons or  characters,  there  is  existing,  and  is  most  divinely 
displayed,  that  affection,  delight  and  glory,  which  leads 
us  to  take  the  text  as  appropriate  to  each  severally,  and 
to  the  whole  personally,  in  the  union  of  the  divine  es- 
sence, God  is  love.  Thus,  there  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word,  and  the  Sjnrit ; 
and  these  three  are  one ;  one  in  nature,  in  counsel,  in 
grace,  and  in  everlasting  love.  The  Father  hveth  the 
Son,  who  is  emphatically  styled,  the  Beloved.  The 
Son  testified  his  love  to  the  Father  in  obedience  to  his 
will,  to  his  law,  and  to  all  the  sufferings  which  were  allot- 
ted him  as  Mediator  and  our  Redeemer ;  that,  said  he, 
the  world  may  know  that  I  love  the  Father*  And  it  is 
equally  true  that  the  love  of  the  S/urit  was  with  the  Fa- 
ther and  the  Son,  by  his  holy  operations  upon  the  Son, 
and  the  communications  of  grace  to  his  people  to  bring 
them  to  glory.  While,  therefore,  the  displays  of  grace 
evince  the  glory  of  God  in  the  salvation  of  men,  every 
part  of  that  salvation,  in  its  plan,  operation,  execution, 
and  completion,  declares  the  unity  and  preciousness  of 
that  eternal  love  which  subsisted  between  Jehovah  the 
Father,  the  Son,  and  the  Spirit. 

"  O  wondrous  love — O  love  to  be  ador'd" — 

"  O  mightiest  proof  to  man,  that  God  is  love  !  " 

It  is  necessary  for  us  to  inquire  into  some  of  the  proper, 
ties  of  the  love  of  God.  Certainly  we  must  say,  as  there 
can  be  no  cause  for  this  arising  from  the  creature,  but 
existing  in  God  only,  it  must  be  everlasting  love.    And 


J 43  The  moat  endearing  Character  of  God* 

God  can  love  with  no  other  than  what  consists  with  his 
own  nature.  It  is  immutable  and  invariable,  whom  he 
loveih,  he  loveth  unto  the  end;  he  resteth  in  his  love ; 
and,  like  himself,  the  same  yesterday,  to-day,  and  for 
ever;  lam  the  Lord,  I  change  not. 

Although  I  did  not  intend  in  this  discourse  to  take  notice 
of  the  rich  and  inexhaustible  exfircsdojis  of  God's  love 
in  the  person,  gift,  sufferings,  death,  and  glory  of  our 
Lord  Jesus  Christ ;  yet  the  meditation  of  the  essential 
nature  of  God,  as  love,  should  create  in  us  the  most  sub- 
lime reverence  and  adoration  of  his  eternal  Majesty.  If 
a  sip  at  the  streams  of  love  should  exhilarate  our  joy  ; 
surely  an  approach  to  the  fountain  should  afford  us  greater 
pleasure.  As  I  feel  myself  incompetent  to  offer  any  thing 
farther  at  present,  sentimentally,  upon  the  subject  of  the 
essential  nature  of  God;  as  love ,  I  shall  conclude  by  a  few 
addresses. 

1.  These  of  you,  my  fellow-sinners,  who  live  in  a  course 
of  rebellion  against  God,  should  seriously  reflect  that  you 
are  perpetually  sinning  against  a  Gon  of  love.  This 
should  wound  your  conscience  most  sensibly,  and  pro- 
duce tears  of  contrition.  Yes,  against  the  goodness,  be- 
neficence, and  love  of  God,  all  your  crimes  are  commit- 
ted. Ah,  hew  cursed  that  enmity  which  lodges  in  your 
heart,  and  which  you  express  in  numberless  ways  by 
your  words  and  sinful  actions  against  the  God  of  love  ! 
This,  surely,  must  enhance  the  magnitude  of  your  crimes, 
and  leave  you  without  excuse,  and  justly  «•  elf-condemned. 
I  pray  these  reflections  may  be  the  mean  of  overcoming 
your  rebellious  hearts,  and  lead  you,  with  deep  contri- 
tion, for  mercy  to  the  God  of  sovereign  love  ! 

2.  It  is  a  possible  case  for  conscious  sinners  to  remain 
long  in  conflict  with  the  guilt,  hardness,  and  unbelief  of 


The  most  endearing  Character  of  God.         tM 

their  hearts,  without  obtaining  relief.  If  this  is  your 
case,  remember  my  present  subject  is  to  you  of  the  great- 
est importance.  He  that  cometh  to  God,  niust  believe 
that  he  is — that  he  is  such  a  God  as  he  hath  revealed 
himself  to  be  ;  a  God  of  love.  This  conviction  will  sof- 
ten your  heart,  and  encourage  your  hope.  And,  until 
you  attain  this  persuasion,  there  is  nothing  to  aid  your 
steps  in  peace.  Look  for  a  moment  on  Jesus,  the  gift  of 
the  Father's  love  ;  visit  Gathsemane's  garden,  and  mark 
the  tears,  the  sweat,  the  blood,  and  the  agonies  of  the  Son 
of  God !  ascend  mount  Calvary,  and  there  see  Jesus  on 
the  cross,  clothed  in  a  vesture  dipt  in  his  own  blood,  and 
his  soul  making  an  offering  for  sin  under  the  inconceivable 
displays  of  vindictive  justice !.  For  whom  ? — For  sinners 
— for  the  vilest  of  the  vile.  All,  all  to  prove  and  to  illus- 
trate the  truth  of  my  text,  that  God  is  love,  O  that 
some  heavenly  ray  of  this  eternal  love  may  fall  upon 
your  hearts,  and  lead  you  with  joy  to  embrace  Jesus  as- 
your  beloved  Saviour  and  your  dearest  friend  ! 

3.  Those  of  you  who  are  placed  in  the  family  of  grace, 
should  more  frequently  dwell  upon  the  love  of  God  in 
your  meditations.  The  history  of  your  conversion  ;  your 
introduction  to  the  courts  of  Zion ;  the  numberless  com- 
munications of  power,  truth,  peace,  joy,  and  deliverance, 
under  all  the  changes  of  your  lives  ;  these  unite  With 
the  testimony  of  Scripture,  and  create  in  your  souls  a  so- 
lid and  lively  assurance,  that  God  is  love.  From  the  foun- 
tain of  his  love  you  derive  all  the  blessedness  of  your 
souls  ;  and  it  is  from  the  same  source  all  your  future  sup- 
plies must  be  obtained.  You  are  not  ignorant  of  the 
Scripture  maxim,  We  love  him  because  he  first  loved 
us.  Who  can  but  love  that  feels  the  presence  of  a  God 
of  love  ?  Go  on,  then,  in  the  discharge  of  every  duty,  to 
02 


150  The  moat  endearing  Character  of  God. 

testify  your  gratitude  to  so  good  a  God.  He  is  your  lov- 
ing Father.  Jesus  will  love  you  to  the  end.  In  all  your 
afflictions  try  to  read  the  love  of  God  in  them  ;  for  whom 
the  Lord  loveth  he  chasteneth.  As  you  have  found 
Mary's  place  at  the  feet  of  Jesus,  and  have  once  and 
again  expressed  your  sensibility  in  tears  of  grief  mingled 
with  love,  let  me  exhort  you  to  rise  and  find  John's 
place  upon  the  bosom  of  your  Lord !  There  you  will 
taste  the  riches  of  his  dying  love ;  there  you  will  feel  a 
degree  of  heaven  below ;  and  there  you  will  rejoice  in 
prospect  of  soon  launching  into  the  ocean  of  eternal  love, 
in  the  bright  realms  above,  to  sing  in  higher  and  mort 
loftier  strains,  that  God  is  love  !     Amen. 

Each  moment  draw  from  earth  away 
My  heart,  that  lowly  waits  thy  call  j 

Speak  to  my  inmost  soul,  and  say, 
I  am  thy  love,  thy  God,  thy  all ! 

To  feel  thy  pow'r,  to  hear  thy  voice, 

To  tabte  thy  love,  be  all  my  choice. 


LECTURE  XXI. 


THE  AFFLICTED  YOUTH  BROUGHT  TO  JESUS. 

Luke  ix.  41,  42. 
Jesus  saidy  Bring  thy  son  hither.     And  as  he  was  yet  a 
coming ,  the  devil  threw  him  down  and  tare  him  :  and 
Jesus  rebuked  the  unclean  spirit,  and  healed  the  child) 
and  delivered  him  again  to  his  father* 


Cast  out  thy  foes,  and  let  them  still 

To  thy  great  name  submit ; 
Clothe  with  thy  righteousness,  and  heaJ, 

And  place  me  at  thy  feet. 

From  sin,  the  guilt,  the  power,  the  pain, 

Thou  wilt  relieve  my  soul: 
Lord  I  believe,  and  not  in  vain, 

For  thou  wilt  make  me  whole, 


AMONG  the  many  cases  which  occurred  under  the  im* 
mediate  ministry  of  Jesus  Christ,  few  are  more  worthy 
our  attention  than  that  of  the  youth  possessed  with  a 
dumb  and  unclean  spirit.  This,  indeed,  must  have  been 
considered  a  very  singular  instance  of  cure  at  the  time  it 
was  performed,  as  Matthew,  Mark,  and  Luke,  severally 
have  placed  it  on  record.  It  is  generally  believed,  that 
this  young  person's  case  included  both  body  and  soul; 
and  that  both  were  the  subjects  of  Christ's  instantaneous 
cure.  Besides,  what  Jesus  did  for  the  afflicted  and  dis- 
tressed during  his  personal  residence  on  earth,  he  still  con- 
tinues to  perform  for  sinners,  in  every  age,  by  the  power 
of  his  sovereign  grace.  This  makes  the  present  piece 
of  history  still  more  interesting  to  us.  There  are  few 
instances  of  sinners  brought  to  Christ  by  the  operations 


152  The  afflicted  Youth  brought  to  Jesus. 

of  grace,  without  experiencing  some  conflicts  of  heart, 
and  vile  temptations  from  satan.  And  there  have  been, 
and  still  are,  some  cases  of  anguish  and  despair,  which 
bear  a  very  striking  analogy  to  that  of  this  afflicted 
youth.  We  will,  therefore,  make  it  the  subject  of  our 
present  reflections,  in  expectation  of  some  relief  to  the 
depressed  mind,  and  of  its  creating  in  our  breasts  lively 
emotions  of  gratitude  to  Jesus,  the  physician  of  value, 
and  the  friend  of  sinners. 

The  case  of  this  young  person,  collected  from  the  dif- 
ferent Evangelists,  .was  truly  distressing.  He  was  pos- 
sessed of  a  dumb  sfiirit ;  an  unclean  spirit ;  the  devil ; 
afoul  spirit ;  which,  collectively,  signify  his  being  influ- 
enced by  the  wicked  one,  in  the  highest  degree  possible. 
It  is  also  said,  He  was  lunatic,*  and  foamed  at  the  mouth; 
he  gnashed  with  his  teeth,  and  cried  out ;  he  was  sore 
vexed,  falling  into  the  water,  and  oftentimes  into  the 
fire  ;  of  course  he  bruised  himself  and  pined  away.  This 
statement  corresponds  with  Epilepsy,  or  falling-sickness  ; 
and  may  designate  the  disease  of  his  body,  in  addition 
to  that  of  his  soul,  rendering  his  case  deplorable  indeed ! 
But,  what  was  an  addition  to  his  affliction,  his  father  as- 
serted, he  had  been  so  from  a  child.  This  young  man, 
while  his  disease  rendered  him  useless  to  society,  and  a 
burden  to  himself,  must  certainly  have  been  a  source  of 
continued  affliction  to  his  parents  and  his  family.  Such 
domestic  sorrows  demand  our  commiseration.  How- 
ever affecting  this  case  may  appear,  and  however  some 


*  The  present  celebrated  Bejamin  Mosely,  M.  D.  on  the  in- 
fluence of  the  moon,  mentions  this  very  case.  "  Epileptic,  and, 
not  insane  people,''  says  the  Doctor,  "  are,  properly  speaking, 
lunatic."  Sec  his  Treatise  on  Tropical  Diseases,  &c.  p.  642.  4th 
edition. 


The  afflicted  Youth  brought  to  Jesus*  153 

nay  be  indisposed  to  credit  our  assertion,  we  are  obliged 
to  declare,  that  there  are  instances  of  equal  wretched- 
ness which  frequently  occur.  Man,  on  his  first  creation, 
was  decoyed  into  sin  by  the  same  malignant  spirit,  in 
form  of  a  serpent;  and,  although  when  Christ  was  on 
earth,  there  were  many  instances  of  satan  visibly  and 
bodily  possessing  men,  perhaps  in  a  manner  seldom 
known  in  this  day ;  yet,  the  same  spirit  now  nvorketh  in 
the  hearts  of  the  children  of  disobedience*  If  we  may  not 
see  the  features  of  the  devil  in  men,  as  were  visible  in 
the  first  age  of  Christianity,  a  little  attention  to  the  tem- 
per and  conduct  of  men  will  convince  us  that  the  infer- 
nal agent  has  not  departed  from  the  earth.  In  the  case 
of  the  unhappy  youth,  he  was  possessed  by  a  dumb  sfii- 
rit ;  one  I  suppose  who  did  not  speak  for  truth,  for  God, 
nor  for  Christ.  An  unclean  spirit,  whose  employ  was 
to  defile  the  heart  and  debase  the  body,  in  the  sight  of 
God  and  man.  A  foul  sfiirit,  blaspheming,  and  making 
the  man  meet  only  to  dwell  in  the  regions  of  infernal  dark- 
ness. Now,  if  we  look  around  mankind,  we  shall  cer- 
tainly find  too  many  whose  intemperance,  prophaneness, 
and  blasphemy,  really  evince  that  they  are  possessed 
by  the  devil  in  no  small  degree.  As  it  was  with  the 
young  man,  so  we  are  obliged  to  acknowledge  our  sin- 
ful disease  is  from  youth,  and  by  which  men  are  led 
astray  into  the  paths  which  end  in  bitterness  and  death. 
May  a  due  sense  of  our  guilty  and  depraved  state  pro- 
duce in  us  an  ardent  desire  to  fly  to  Jesus,  who  is  able  to 
save  to  the  utmost! 

This  poor  young  man  had  a  father,  whose  heart  must 
be  allowed  most  sensibly  to  feel  for  his  afflicted  child. 
Anxious  to  try  every  expedient  to  eject  the  evil  spirit 
from  his  son,  he  carried  him  to  the  disciples  \  but  the 


154  The  afflicted  Youth  brought  to  Jesua* 

devil  was  too  hard  for  them.  How  natural  is  it  for  us,  first 
to  apply  to  men  and  creatures  !  and  how  just  is  it  in  the 
Lord  to  disappoint  our  expectations  !  The  father  next 
applied  to  Christ,  saying,  Lord,  if  thou  canst  do  any 
thing,  have  co?npassion  on  us,  and  help,  us*  It  was  both 
natural  and  commendable  for  the  father  to  make  his  son's 
interest  his  own,  and  to  ask  in  his  own  person  ;  but  it  is 
astonishing  that  he  should  address  Jesus  in  the  language 
of  so  much  unbelief,  If  thou  canst  do  any  thing :  whereas, 
on  such  an  occasion,  he  ought  rather  to  have  said,  u  Lord, 
since  thou  canst  do  all  things,  help  me."  This  circum- 
stance, while  it  calls  for  wonder  at  the  afflicted  father, 
may  remind  us  how  often  we  have  addressed  the  Saviour 
with  a  much  greater  mixture  of  ignorance  and  unbelief. 
But  the  compassions  of  Jesus  looked  at  the  heart,  and 
passed  by  the  imperfections  of  the  earnest  petitioner.  O 
the  benevolence  and  the  forbearance  of  our  adored  Sa- 
viour! After  giving  a  very  necessary  admonition  to  his 
disciples  Jesus  said  to  the  father  of  the  youth,  Bring  him 
unto  mc. 

Now,  another  part  of  the  affecting  scene  opens,  and 
demands  our  attention.  The  ycuth  advanced  ;  and,  when 
in  sight  of  Christ,  the  devil  exerted  his  infernal  efforts  ; 
threw  down  the  youth,  tearing  him  in  such  an  astonish- 
ing manner,  that  he  lay  upon  the  ground  foaming  and 
wallowing.  This  brought  a  number  of  people  together, 
whose  attention  and  pity  were  raised  on  behalf  of  the 
young  man,  whom  many  of  them  concluded  was  really 
dead.  Jesus,  in  the  midst  of  the  crowd,  full  of  compas- 
sion, cried,  Come  on'  of  him  thou  Uttctea*  sfiirit,  and  en- 
ter no  more  into  him.  Instantly  the  devil  departed  *Vom 
iii m  ;  and  Jesus  took  him  by  the  hand,  and  he  arose, 
and  delivered  him  to  his  father.     What  a  uroof  is  this 


The  afflicted  Youth  brought  to  Jesus*  155 

single  instance,  that  the  Son  of  God  was  manifested  to 
destroy  the  works  of  the  devil !  The  case  of  this  young 
man  is  certainly  a  very  lively  description  of  converted 
sinners  in  coming  to  Jesus.  It  was  a  singular  favour  that 
this  youth  had  a  father  who  could  tell  him  of  the  Saviour; 
and  it  is  an  equal  privilege  for  any  one  convinced  of  sin 
to  set  under  an  evangelical  ministry,  possess  the  atten- 
tion of  a  Christian  friend,  and  especially  to  have  a  ten- 
der parent,  who,  instead  of  conducting  him  in  paths  of 
error  or  of  carnal  pleasures  to  stifle  the  convictions  of 
conscience,  will  point  him  to  the  Lamb  of  God  that  taketh 
away  the  sin  of  the  world.  And,  I  may  also  add,  delight- 
ful and  honourable  is  it  to  be  the  happy  instrument,  by 
advice  and  by  prayer,  to  take  a  convinced  sinner  by  the 
hand,  and  tell  him  of  a  Saviour's  love  and  unbounded 
grace  !  May  such  employ  daily  increase  ! — To  return  to 
the  young  man :  No  sooner  was  he  on  his  way  to  Christ, 
than  the  devil  increased  his  distress ;  and  when  brought 
within  the  presence  of  the  physician,  he  was  torn  and 
cast  down  to  the  earth.  Let  men  stay  away  from  Jesus, 
and  satan  will  keep  them  undisturbed  ;  but  when  once  they 
are  alarmed,  their  conscience  is  convinced  ;  and  desire 
and  hope  are  exercised  for  obtaining  pardon  from  the  Sa- 
viour :  then  the  grand  adversary  levels  his  infernal  darts, 
and  torments  the  heart  with  unbelief,  guilt,  fear,  and  ten 
thousand  evils,  unfelt  before.  However,  even  these  exer- 
cises, distressing  and  painful  as  they  may  be,  are  cer- 
tainly useful,  as  they  tend  to  show  us  the  greater  depra- 
vity of  our  hearts,  the  inability  of  creatures  to  relieve, 
and  to  magnify  the  power  and  grace  of  Jesus  in  our  sal- 
vation. So  true  is  it,  they  that  be  whole,  need  not  a 
physician,  but  they  that  are  sick*  No  man  would  ever 
fly  for  rciuge  to  lay  hold  on  the  hoi;e  set  before  hitti 


166  The  afflicted  Youth  brought  to  Jesu*. 

Gospel,  until  convinced  of  the  danger  of  perishing  in  sin. 
If  this  be  your  case,  take  encouragement  from  the  relief 
obtained  by  this  young  man.  Had  we  been  present  at  the 
scene,  with  what  tender  emotions  of  soul  should  we  have 
beheld  the  blessed  Jesus  stretch  forth  his  hand,  raise 
the  tormented  youth  from  his  misery,  and  then  present 
him  in  health  to  the  embraces  of  his  tender  father ! 
What  eye  could  have  witnessed  this  scene,  without  start- 
ing the  tear  of  sensibility  ?  The  same  Jesus  is  as  full  of 
compassion  now  ;  he  is  as  able  to  save  you  from  sin  and 
from  satan.  And,  remember,  that  the  lower  you  lay  at 
the  feet  of  Jesus,  the  more  welcome  will  his  mercy  be  to 
your  heart.  Can  your  case  be  more  complicated  and 
wretched  than  this  youth  possessed  by  the  devil  ?  Surely 
not.  Let  the  invitation  of  Jesus  encourage  your  approach. 
Come  unto  me,  all  ye  that  are  weary  and  heavy  laden, 
and  I  will  give  you  rest.  Take  him  at  his  word,  and 
salvation  is  your  own. 

The  issue  of  this  miraculous  cure  of  the  lunatic  is  wor- 
thy of  observation.  All  the  people  were  amazed  at  the 
p§wer  of  God.  Well  might  they,  and  well  might  wc.  If 
Jesus  had  not  been  Immanuel,  God  with  us,  the  devil 
would  not  have  departed  from  the  youth,  nor  his  father 
sent  home  with  joy.  Nothing  more  illustrates  the  God- 
head of  Christ  than  the  conversion  of  a  sinner.  What 
opinion,  think  you,  could  this  young  man  have  formed  of 
Jesus?  That  he  was  a  mere  man?  No.  He  had  been 
carried  to  his  disciples,  some  of  the  best  of  men,  and 
they  could  not  relieve  him.  Every  converted  sinner  is  a 
living  witness  of  the  divinity  of  Christ;  and  every  one 
glorifies  him  as  God  over  all,  blessed  for  evermore! 
Besides,  this  young  man,  who  had  received  such  virtue 
from  Christ,  could  never  have  forgotten  his  kind  bene- 


The  afflicted  Youth  brought  to  Jesus.  157 

factor.  Cured  of  the  most  desperate  malady,  by  the  speak- 
ing of  a  word,  without  money  and  without  price  ;  surely 
his  heart  must  have  orerflowed  with  gratitude  and  praise. 
Men  may  talk  of  Jesus  the  Saviour,  as  worthy  of  our 
praise;  but  certain  I  am,  that  none  are  competent  to  ren- 
der him  the  praise  he  demands,  but  those  who  have  ac- 
tually experienced  the  healing  of  his  grace.  If  you  are 
such,  you  need  not  my  aid  to  remind  you  of  your  dutiful 
obligation.  Time,  talents,  body,  soul,  all  are  engaged  to 
honour  his  holy  name.  Besides,  while  you  are  a  sojourner 
in  this  vale  of  tears,  you  must  expect  to  find  frequent 
need  of  Christ  to  defend  you  from  the  assaults  of  satan. 
Although  the  infernal  spirit  knows  he  cannot  finally  de- 
stroy you,  he  will  leave  no  method  untried  to  perplex 
your  minds,  and  to  lead  you  to  neglect  your  duty  to  Jesus 
the  Physician  of  your  souls.  Remember,  your  having 
already,  like  the  young  man,  received  favour  from  Christ, 
is  an  argument  which  should  encourage  you  to  apply  to 
him  in  time  of  need.  And  certain  I  am,  the  more  you 
feel  his  power  to  heal,  the  more  you  will  be  disposed  to 
honour  him  in  every  duty,  and  in  every  part  of  )'our 
lives.  In  this  employ,  may  you  pass  your  days,  and  re- 
joice in  hope  of  rendering  more  perfect  praise  in  the  re- 
gions of  eternal  bliss ! 


LECTURE  XXII. 


THE  YOUJVG  CHRISTUM  UjVDER  THE 
SIMILITUDE  OF  A  LAMB. 


John  xxi.  15. 
Feed  my  lambs* 


O  might  we  lean  rpcn  that  breast 

Which  love  and  pity  fill; 
Arc'  now  become  those  lambs  cams'd, 

That  in  thy  bosom  dwell! 


UNDER  the  beautiful  emblem  of  a  lamb,  it  is  pre- 
turned  our  Lord  intended  to  commit  to  the  ministerial 
care  of  Peter,  those  young  converts  who,  by  his  grace, 
were  introduced  to  the  duties  and  experiences  of  the 
Christian  life.  As  the  duty  enjoined  upon  Peter  is 
equally  binding  upon  every  Minister  of  Christ,  I  shall 
attempt  to  discharge  it  by  explaining  the  first  stage  of  the 
Christian's  experience  under  the  similitude  of  a  Lamb  ; 
and  then  offer  such  advice  as  may  tend  to  their  advant- 
age. 

1.  The  Lamb  is  a  well  known  emblem  of  innocence, 
and,  as  such,  is  descriptive  of  that  purity  of  intention, 
hatred  of  sin,  and  thirst  after  holiness,  which  is  cha- 
racteristic of  that  person  who  is  born  again  of  the  Spirit 
of  the  Lord.  God  hath  not  called  Ml  unto  uncleanness, 
but  unto  holiness.  The  grace  of  God,  which  bringeth 
salvation,  tcacheth  to  deny  all  ungodliness  and  wordly 
lust;  and  creates  a  spiritual  disposition  to  obey  the  known 
will  of  God  ;  follow  after  the  example  of  Jesus  the  Shep- 
herd of  Israel,  and  thus  to  perfect  holiness  hi  the  fear 
of  God.    The  Spirit  of  God,  In  his  operations,  can  never 


Tlie  young  Christian  as  a  Lamb.  159 

dictate  nor  produce,  contrary  to  his  own  holy  nature ; 
therefore  the  new  born  soul  hates  sin  for  its  vileness 
as  well  as  for  its  condemning  consequence.  And,  as  sin 
is  a  monster  with  many  heads,  the  Christian  convert 
would  not  willingly,  nor  allowedly,  spare  one  of  them, 
however  pleasing  such  might  have  been  to  him  in  the 
days  of  his  unregeneracy.  Purity  is  the  spiritual  element 
of  a  believer :  the  bird  that  mounts  the  air  could  sooner 
exist  in  the  waters  of  the  sea,  than  a  man,  in  the  exer- 
cise of  grace,  can  enjoy  the  pleasures  of  sin,  though  it 
were  for  a  season. 

In  the  early  experience  of  some  persons,  in  the  duties 
of  abstinence,  peculiarities  in  dress,  with  other  externals, 
there  may  be  evident  marks  of  extreme ;  and  be  apt  to 
unchristian  those  who,  in  such  things,  may  not  be  so 
precise  as  themselves.  Paul,  for  ought  I  know,  referred 
to  such  a  temper  in  his  juvenile  state,  when  he  said. 
When  I  was  a  child,  I  thought  as  a  child,  I  sfiake  as  a 
child;  but  when  I  became  a  man,  I  /rat  away  childish 
things*  Happy  would  it  be  if  we  could  prevail  upon 
young  Christians  to  meliorate  their  judgment,  and  duly 
consider  the  circumstances  of  education,  habit,  office, 
rank,  or  station,  which  may  dictate  to  other  persons  in  such 
extras  beyond  their  own  practices;  and  also,  to  make 
a  necessary  distinction  between  such  little  punctilios,  and 
the  transgressions,  whether  of  law  or  Gospel.  However, 
he  that  is  born  of  God  sinneth  not  with  intention  ;  in  all 
the  exercises  of  his  heart,  and  in  all  the  regulations  of 
his  life,  he  wishes  to  approve  himself  unto  God,  and, 
if  possible,  to  live  as  innocent  as  a  lamb. 

2.  Nature  directs  the  lamb,  instantly  on  its  birth,  to 
seek  its  dam  for  sustenance ;  and  grace  stimulates  the 
jroung  Christian  to  apply,  by  faith,  and  by  prayer,  to 


160  llic  young  Christian  as  a  Lamb* 

Jesus,  for  such  enjoyments  as  may  satisfy  the  heart.  Na 
sooner  was  Saul,  the  persecuting  lion  of  Tarsus,  changed 
into  the  temper  of  a  lamb,  than  it  was  said,  Behold  he 
praycth.  Those  lips  which  pronounced  threatening* 
against  the  ransomed  flock  of  Jesus,  now,  by  the  grace 
of  God,  cry,  Lord  what  wouldest  thou  have  vie  to  do  2 
While  a  Pharisee,  Paul  attended  the  appointed  hours  of 
prayer  in  the  Synagogue ;  but  he  was  a  stranger  to  the 
power  and  spirit  of  prayer  until  Christ  met  with  him  on 
his  journey  to  Damascus.  And  the  history  of  his  future 
life  sufficiently  evinces,  that  his  fellowship,  was  with  the 
Father,  and  with  his  Son  Jesus  Christ.  As  respiration 
is  an  evidence  of  life,  so  no  greater  proof  need  be  sought 
to  prove  the  reality  of  the  new  birth  than  a  praying 
heart.  Neither  nature,  sin,  nor  satan  could  inspire  a 
soul  with  such  holy  breathings,  amidst  such  innumerable 
<and  powerful  oppositions  which  surround  the  soul.  No$ 
they  could  be  produced  only  by  the  power,  and  by  the 
Spirit  of  the  Lord  !  Nor  is  this  the  outcry  of  conscience 
for  a  moment ;  but,  as  the  lamb  incessantly  draws  the 
aliment  of  sustenance  from  the  animal  that  gave  it 
birth,  so  the  Christian  gives  himself  unto  fir  ay  cr  to  that 
Almighty  Lord,  who  in  his  providence  and  in  his  grace 
holdeth  our  souls  in  life* 

3.  How  active  is  the  tender  lamb  upon  the  green  pas- 
ture ?  What  scene  more  charming  than  the  tender  flock, 
ivhile  the  sun  reflects  its  cheering  rays  upon  the  fertile 
plain  ?  Such  is  the  young  convert  in  the  lively  exercise  of 
first  love  to  Jesus  the  dear  object  of  his  soul !  The  mind 
newly  opened  to  sec  the  beauties  of  Immanuel,  the  lips 
formed  to  taste  the  sweets  of  mercy,  and  the  glories  of  an 
eternal  world,  what  should  prevent  the  soul  from  triumph- 
ing in  God  its  Saviour  i    For,  at  this  period,  it  pleaseth 


The  young  Christian  as  a  Lamb*  161 

God  neither  to  clog  the  heart  with  too  great  a  rising  of 
corruption,  nor  allow  the  infernal  powers  violently  to  assail 
with  temptations  ;  sufficient  is  it  to  feel  so  much  guilt  and 
condemnation  as  to  lead  the  mind  to  see  a  need  of  Jesus 
and  of  complete  redemption.  The  deeper  sense  of  sin,  and 
stronger  conflict  with  awful  powers  of  darkness,  are 
usually  left  to  an  after  stage ;  when,  by  age,  by  strength, 
and  by  experience,  the  man  may  pass  from  the  denomi- 
nation of  a  lamb  to  a  sheep,  in  the  fold  of  Christ.  The 
vivacity  of  a  young  convert  is  expressed  by  his  spiritual 
conversation  in  the  social  circle ;  by  his  aptness  to  spirit- 
ualize the  beauties  of  nature  and  the  productions  of  art ; 
by  his  competency  to  apply  the  variety  of  promises  to  his 
heart ;  by  his  diligence  in  reading  and  hearing  the  Gospel ; 
by  his  cheerfulness  in  private  and  in  social  prayer  ;  and 
by  the  charming  delight  with  which  he  commends  the 
dear  object  of  his  affections,  Christ  Jesus.  In  these,  and 
in  many  other  ways,  the  young  Christian  expresses  the 
warmth  of  his  zeal  and  the  delight  of  his  soul.  Happy 
the  days  of  our  espousals  to  Christ ! 

Sweet  was  the  time  when  first  I  felt 

The  Saviour's  pardoning  blood, 
Apply 'd  to  cleanse  my  soul  from  guilt. 

And  bring  me  home  to  God. 

Soon  as  the  morn  the  light  reveal'd, 

His  praises  tun'd  my  tongue  ; 
And  when  the  evening  shades  prevail'd, 

His  love  was  all  my  song  ! 

4.  How  insensible  is  the  tender  lamb  of  the  enemies 
yi hich  surround  it,  and  the  dangers  to  which  it  is  exposed  1 


162  The  young  Christian  as  a  Lamb. 

Just  so  the  young  Christian.  These  dangers  arise  from 
every  source,  except  it  be  from  his  God  ;  all  safety  there  ; 
disappointment,  vexation,  grief,  and  danger,  are  in 
every  thing  else.  His  own  heart  ;  the  depth  of  hell ;  the 
vanities  and  evils  of  the  world ;  these  afford  an  infinite 
number  of  the  most  inveterate  foes.  Yet,  what  little  expe- 
rience have  young  Christians  with  these,  except  it  be  by 
name  ?  For  this  reason  it  is  those  who  are  farther  ad- 
vanced in  life,  and  by  painful  experience  have  known  the 
severity  of  conflict,  that  exercise  the  greatest  tenderness 
and  compassion  for  the  lambs  of  the  flock  ;  and,  on  this 
account,  having  shown  you  the  comparison  between  the 
innocent,  tender,  sportive,  defenceless  lamb,  and  a  young 
Christian,  I  shall  offer  you,  according  to  promise,  a  little 
friendly  advice. 

1*  Esteem  it  your  high  privilege  to  ascertain  the  rea- 
lity of  your  state  as  a  lamb  of  Christ.  Sin  is  deceitful, 
and  the  heart  is  capable  of  deceiving  itself  in  the  most 
important  concerns.  Be  not  afraid,  therefore,  to  know 
the  worst  of  ypurself.  Take  time  for  examination.  Be 
instant  in  prayer  for  the  light  of  God  to  shine  upon  your 
heart,  and  suffer  no  evidences  to  satisfy  you  but  such  as 
are  recorded  for  those  who  are  called  by  the  voice  of  the 
Shepherd.  Early  learn  to  make  the  necessary  distinction 
between  grace  and  its  fruity  your  ho/ie  and  your  comforts , 
your  faith  and  youv  feelings.  A  mere  professor  hath  no- 
thing but  his  feelings  to  live  upon,  and  in  an  hour  of  dark- 
ness he  falls  away ;  whereas,  the  believing  lambs  of  Jesus 
live  by  faith.  Better  have  one  dram  of  Gospel  faith 
than  to  live  many  years  by  simple  sense,  and  upon  your 
own  feelings,  which  at  best  are  as  variable  and  uncertain 
as  the  wind.  Nevertheless,  when  your  comforts  flow  from 
establishment  on  the  rock  of  ages}  and  you  have  joy  and 


The  young  Christian  as  a  Lamb*  36$ 

fieace  in  believing,  you  may  be  pronounced  happy,  and 
exhorted  to  testify  your  gratitude  to  that  dear  Shepherd 
who  thus  maketh  you  to  lie  down  in  green  pastures* 
Look  perpetually  by  faith  to  Jesus,  the  Shepherd  who 
hath  bought  you  with  his  blood,  and  who,  in  mercy,  hath 
called  you  by  his  grace.  Contemplate  his  suitableness, 
his  fulness,  and  his  glory;  trusting  him  for  all  you  need. 
It  is  his  province,  as  your  Shepherd,  to  go  before  you, 
and  to  prepare  food,  both  temporal  and  spiritual,  for  you 
in  the  wilderness ;  and  to  bear  you  up  amidst  the  suffer- 
ings of  your  life.  He  hath  promised  to  feed  you  as  a 
lamb  in  a  large  place.  He  shall  gather  the  lambs  with 
his  arm,  and  carry  them  in  his  bosom*  What  then  should 
hinder  you  from  exclaiming,  The  Lord  is  my  Shepherd* 
I  shall  not  want !  Pray  that  you  may  form  correct  views 
of  truth  as  it  is  in  Christ,  and  be  consistent  with  your 
religious  profession.  Cultivate  a  warm  heart  to  those 
with  whom  you  are  in  Gospel  union :  at  the  same  time, 
indulge  benevolence  and  candour  to  all  persons  who  pro- 
fess to  follow  Jesus  according  to  the  light  they  have  re- 
ceived, though  of  a  different  denomination.  As  an  excel- 
lent person  hath  observed,  "  Young  converts  are  generally 
great  bigots.  When  we  are  first  converted  to  God,  our 
brotherly  affections  too  often  resemble  the  narrowness  of 
a  river  at  its  first  setting  out ;  but  as  we  advance  nearer 
to  the  grea.t  ocean  of  all  good,  the  channel  widens,  and 
our  hearts  expand,  more  and  more,  till  death  perfectly 
unites  us  to  the  source  of  uncreated  love.,,  Equally  true 
is  it ,that  youngChristians  are  apt  to  select  those  parts  of 
Scripture  for  their  study  which  relate  to  the  purposes 
and  decrees  of  Jehovah,  which  require  a  more  mature 
judgment,  and  extensive  experience.  Therefore,  I  intreat 
you  to  take  David  for  your  example,  whose  humility  in 


164  The  young-  Christian  Of  a  Lv 

this  instance  is  worthy  your  attention.  Lord,  my  heart 
is  not  haughty,  nor  mine  eyes  lofty  ;  neither  44  I  exer- 
cise myself  in  great  matters,  or  in  things  too  high  for  me* 
As  the  lamb,  of  all  animals,  is  the  most  liable  to  wander, 
take  heed  you  do  not  depart  from  the  living  God.  Often 
set  before  you  the  affecting  consequences  of  Peter  follow- 
ing °far  °JT*  Few  converts  but  at  some  period  have 
made  Peter's  case  their  own.  Be  not  high-minded,  but 
fear.  Lay  low  at  your  Shepherd's  feet.  Dread  the 
thought  of  living  one  moment  without  jour  Saviour's 
sensible  care.  Abide  by  the  companions  of  the  flock,  and 
be  not  as  a  lonely  lamb  without  a  fold.  Perhaps  your  life 
may  be  but  short,  and  death  may  soon  advance  to  trans- 
mit you  to  an  eternal  world.  Happy,  triumphant  change ! 
removed  from  your  Shepherd's  breast  below,  to  live  be- 
neath his  glorious  smiles  above  for  evermore  ! 

Some,  perhaps,  who  hear  this  lecture  may  be  conscious 
that  you  are  not  entitled  to  the  character  of  a  young 
Christian.  Whether  you  disapprove  the  character  or 
the  Gospel  in  which  it  is  described,  is  not  for  me  to  de- 
termine. I  would  rather  hope,  you  wish  it  was  your  own. 
That  the  lambs  of  the  flock  are  inestimably  dear  to  Jesus, 
the  good  Shepherd,  is  not  only  certain  from  his  charge  to 
Peter  to  feed  them,  but  from  the  many  promises  of  his 
gracious  supply  and  tender  affection.  May  that  blessed 
Shepherd  gather  you  with  his  arm,  and  carry  you  in  his 
bosom  \  I  shall  only  add,  it  is  wished  that  those  who  arc 
Christians  indeed,  and  of  long  experience,  may,  by  this 
discourse,  bring  to  recollection  your  early  experience, 
and  with  greater  confidence  and  joy  live  beneath  your 
Shepherd's  care,  and  incessantly  speak  his  boundless 
praise  \ 


LECTURE  XXIII. 


THE  MORAL  CHARACTER  OF  JESUS. 

John  vii.  12. 

Some  said>  He  is  a  good  man :  others  said,  Nay  ;  but  hi 

deceiveth  the/ieo/ile* 


Thy  bright  exampte  may  we  trace 
To  teach  us  what  we  ought  to  be; 
Make  us  by  thy  transforming  grace, 
Dear  Saviour,  daily  more  like  thee. 

Steele. 


vJn  the  perfection  of  the  moral  character  of  Jesus,  ths 
hopes  of  his  disciples  must  stand  or  fall.  It  therefore  be- 
comes necessary  to  read  the  history  of  his  life,  and  en- 
deavour to  attain  satisfaction  on  a  subject  of  such  infinite 
importance. 

Benevolence,  Truth,  Devotion,  and  Magna- 
itimity,  being  generally  esteemed  the  principal  features 
in  a  complete  human  character ;  these  shall  direct  us  in 
our  present  inquiry. 

1.  Benevolence  is  a  love  to  mankind,  with  a  desire 
to  promote  their  interest,  under  the  many  infirmities  of 
human-  life.  This  accords  with  the  dignity  of  our  na- 
ture ;  and  is  founded  upon  the  requisition  of  God's  law^ 
Thou  shalt  love  thy  neighbour  us  thyself.  A  conviction 
of  this  truth  dictated  an  heathen  philosopher  to  say,  "  He 
was  born,  not  for  himself  only,  but  for  his  friends. "  In- 
deed, the  present  state  of  man,  loaded  with  evils,  and  ex> 
posed  to  numberless  sorrows,  requires  the  exercise  cf 
benevolence,  charity,  and  kindness ;  a  considerable  share 


166  The  moral  Character  of  Jesus. 

of  which  we  have  every  reason  to  expect  should  be  pos- 
sessed by  every  man  who  assumes  the  teacher,  and  as- 
serts his  mission  is  from  above.  The  least  acquaintance 
with  the  history  of  Jesus  of  Nazareth  will  convince  us, 
that  his  heart  was  made  of  tenderness,  and  that  he 
went  about  perpetually  doing  good  to  his  enemies,  as 
well  as  to  his  friends.  He  was  continually  engaged  in 
acts  of  pure  benevolence  ;  instructing  the  ignorant,  and 
introducing  them  to  the  paths  of  bliss;  explaining  the 
nature  of  the  law ;  unfolding  the  great  principles  of 
natural  religion ;  collecting  evidences  from  the  Jewish 
records  concerning  the  promised  Messiah  ;  and  convinc- 
ing the  polluted  hearts  of  men,  of  the  necessity  of  a 
ransom  in  order  to  their  everlasting  salvation.  His  first 
sermon  on  the  Mount,  a  specimen  of  his  excellent  mi- 
nistry,  outvies  the  most  elaborate  human  composition ; 
and,  in  his  parable  of  the  good  Samaritan,  how  charm- 
ingly does  he  commend  benevolence  to  the  unfortunate  ! 
No  action  did  Jesus  reprehend  but  what  was  injurious; 
no  duty  did  he  enjoin  but  what  was  immediately  the 
interest  of  his  disciples  to  perform.  With  confidence 
we  affirm,  never  was  fallen  nature  exhibited  in  its  true 
colours  until  Jesus  opened  his  lips  ;  nor  did  any  ever  pro- 
pose a  remedy  adequate  to  its  accumulated  miseries,  until 
he  showed  us  his  bleeding  heart !  His  doctrine  drojified 
as  the  rain,  his  speech  distilled  as  the  dew,  as  the  s??iall 
rain  ufion  the  tender  herb,  and  as  the  showers  njion  the 
grass*  Never  man  spake  like  this  man  !  And  although, 
according  to  prophecy,  and  to  remove  the  incredulity  of 
the  Jews,  it  became  necessary  to  confirm  his  doctrine 
by  miracles,  none  of  them  were  ever  performed  with- 
out the  most  benevolent  designs  of  convincing  the  ig- 
norant, and  of  conferring  blessings  upon  the  bodies  and 


The  moral  Character  of  Jesus.  16? 

the  souls  of  men.  If  the  forgiveness  of  injuries  be 
another  evidence  of  benevolence,  this  virtue  was  re- 
markably conspicuous  in  the  doctrine  and  in  the  life  of 
Jesus  Christ.  A  desire  for  revenge  is  natural  to  the  de- 
praved heart ;  vain  philosophers,  in  almost  every  age, 
have  considered  the  gratification  of  this  passion  essential 
to  constitute  honour.  But  Jesus  said  unto  his  disci- 
ples, Ye  have  heard,  thou  shalt  love  thy  neighbour,  and 
hate  thine  enemy ;  but,  I  say  unto  you,  love  your  ene* 
mies;  bless  them  that  curse  you,  and  pray  for  them  that 
dcsfiitefully  use  you,  and  persecute  you.  This  doctrine, 
however  new,  or  seldom  practised,  is  as  interesting  to  the 
peace  of  society,  as  it  is  ornamental  to  individuals.  Nor 
does  it  require  much  acquaintance  with  the  history  of  Je- 
sus to  convince  us,  that  amidst  the  blaze  of  moral  excel- 
lence which  shone  from  his  breast,  He  was  ready  to 
forgive.  Notwithstanding  the  contradiction  of  sinners 
which  he  endured,  when  he  was  reviled,  he  reviled  not 
again;  expressing  the  most  tender  compassion  for  hi3 
enemies  ;  and,  when  in  the  agonies  of  death,  his  benevo- 
lent heart  interceded  for  his  tormentors.  Greater  love 
hath  no  man  than  this,  that  he  lay  down  his  life  for  his 
friends  ;  but  Christ  died  for  his  very  enemies.  This,  he 
repeatedly  declared,  was  the  end  for  which  he  came  into 
the  world ;  and,  by  the  cheerful  voluntary  surrender  of 
himself  to  the  sorrows  of  death,  and  to  the  stroke  of  jus- 
tice, he  gave  an  incontestible  proof  of  his  benevolence. 
These  are  a  few  of  the  expressions  of  that  pure  benevo- 
lence possessed  by  the  heart  of  Jesus  ;  the  contemplation 
of  which  must  compel  us  to  venerate  his  name. 

2.  The  next  essential  trait  in  a  virtuous  human  cha- 
racter is  truth  ;  without  which  the  most  extensive  show 
of  benevolence  leaves  the  heart  contaminated  and 


163  The  moral  Character  of  Jesu*. 

obnoxious.     Truth  is  a  girdle  which  binds  all  other  vir- 
tues to  the  soul,  and  enables  the  possessor  to  pass  through 
life  under  the  approbation  of  that  God  who  desireth  truth 
in  the  inivard  parts.     With  this  principle  Jesus  was 
actuated   in   every  part  of  his  conduct;    thereby  con- 
firmed the  prophecy  concerning  the  Messiah,  that  right- 
eousness should  be  the  girdle  of  his  loins,  and  faithfulness 
the  girdle  of  his  reins .    When  Pilate  asked  Jesus,  if  he 
were  a  king  ?  he  replied,   Thou  say  est  that  I  am  a  king* 
To  this  end  was  I  born,  and  for  this  cause  came  I  into 
the  world,  that  I  should  bear  witness    unto  the  truth. 
Jesus  did  so  in  all  the  variety  of  truth,  and  on  every  occa- 
sion worthy  the  dignity  of  man,  and  the  invariable  ac- 
quirement of  heaven.  It  is  well  known  that  Jesus  entered 
on  his  public  life  when  the  Jews  were  ripe  for  scrutiniz- 
ing the  claims  that  might  be  made  to  Messiahship.     We 
know  also  that  they  expected  the  Messiah  to  come,  in  all 
possible  worldly  magnificence.     Now,  if  Jesus  had  been 
actuated  by  a  base,  sordid  principle,  he  might  have  avail- 
ed himself  of  this  opportunity  ;  embraced  the  kingly  of- 
fers which  were  made  to  him  ;  and,  like  Mahomet,  the 
prophet  of  Arabia,  he  might  have  accumulated  riches  and 
worldly  dominion.     Jesus  was  influenced  by  different  mo- 
tives ;    he   entered  Jerusalem,   according  to   prophecy, 
lowly  and  riding  ujwn  -an  ass,  thereby  evincing,  that  his 
kingdom  was  not  of  this  world.     It  solicited  not  the  pro- 
tection of  Emperors,  nor  sought  the  aid  of  civil  polity  to 
increase  or  to  support  it.     If,  indeed,  Jesus  had  been  ac- 
tuated by  falsehood  or   ambition,  there  were  many  pe- 
riods in  his  life  in  which  his  enemies  might  have  detected 
them.     He  submitted  himself  to  the  investigation  of  all 
ranks  ;  his  doctrines  nor  his  miracles  were  confined  t* 
secrecy.    The  very  doctrines  of  Jesus  evince  the  puritf 


The  moral  Character  of  Jesus.  1S9 

dP  his  heart.  They  levelled  at  the  root  of  hypocrisy,  pe- 
netrated the  soul,  and  exposed  its  most  secret  vices  ;  and, 
what  was  altogether  new,  he  esteemed  the  unchaste 
thought  of  the  breast  equally  culpable  with  the  most 
glaring  action  of  the  life.  Such  sublime  and  soul-discern?- 
ing  sentiments,  accompanied  with  a  correspondent  life, 
produced  converts  of  almost  every  description.  The  per- 
fection of  the  truth  of  Jesus,  which  hath  cemented  thou- 
sands of  thousands  to  his  cause,  has  been  too  brilliant  for 
the  powers  of  infidelity  to  invade. 

3.  Let  us  now  review  those  devotional  exercises  which 
have  characterised  the  life  of  Jesus.  Devotion  is  the 
highest  possible  employment  of  the  human  soul ;  it  con- 
stitutes the  glory  of  man,  and  is  the  very  end  for  which 
he  was  designed.  Yet,  alas  I  who  but  sensibly  feels  the 
awful  distance  which  sin  hath  driven  us  from  the  su- 
preme Object  of  adoration  !  Jesus,  however,  being  free 
from  personal  sin,  performed  every  act  of  worshiji  in  the 
beauty  of  holiness.  As  a  Jew,  made  under  the  ceremo- 
nial law,  he  was  an  observer  of  those  sacred  rites  by 
which  the  Hebrews  were  to  testify  their  obedience  to 
Jehovah.  As  a  man,  he  honoured  the  law  of  nature,  by 
a  reliance  on  providence  ;  and  as  a  teacher  from  heaven, 
his  life  was  absorbed  in  communion  with  his  Father.  The 
solitary  mountain,  and  the  shades  of  night,  witnessed 
the  fervour  of  his  supplications.  Gethsemane,  in  a  par- 
ticular manner,  was  honoured  with  a  scene  of  devotion, 
the  most  sublimely  great  that  human  nature  could  be 
capable  of  offering  to  the  Almighty!  These  most  so- 
lemn exercises  were  accompanied  with  such  uniform 
complacency  in  the  will  of  heaven,  such  an  abhorrence 
to  every  species  of  iniquity,  and  such  holy  zeal  for  the 
honour  of  his  Father  and  the  salvation  of  men,  as  will 
Q 


lite  moral  Character  of  Jesus. 

not  allow  us  to  impeach  either  the  sincerity  or  the  subli- 
mity of  his  devotion.  It  is*,  therefore,  evident,  that  in  all 
the  conduct  of  Jesus,  he  dared  to  appeal  to  the  eye  of  the 
multitude,  and  to  open  his  very  soul  in  the  eyes  of  hea- 
ven to  witness  the  purity  of  his  life.  As  Jesus  was  him- 
self a  man  of  prayer,  in  almost  every  discourse  he  en- 
joined upon  his  disciples  secret,  uninterrupted  commu- 
nion with  his  Father,  as  being  absolutely  necessary  to 
their  receiving  open  manifestation  of  his  favour.  And, 
since  they  had  commenced  his  servants,  and  were  anxious 
to  promote  his  cause,  he  repeatedly  assured  them,  that 
their  most  arduous  success  could  alone  be  performed  by 
prayer,  and  by  fasting.  A  method  this,  we  are  obliged 
to  confess,  of  establishing  reputation  and  interest,  entirely 
foreign  to  the  conduct  of  a  deceiver  ;  and  must  therefore 
compel  us  to  approve  the  holy  person  and  life  of  Jesus. 

4.  The  last  quality  in  an  approved  character,  and 
which  constitutes  a  material  part  of  human-  excellence> 
is  magnanimity.  If  to  bear  poverty  nobly,  to  suffer 
injuries  with  patience,  and  to  sacrifice  our  wealth,  re- 
pose, fame,  and  life,  for  the  sake  of  virtue,  constitute 
true  greatness  and  solid  glory ;  we  dare  appeal  to  the 
most  avowed  enemy  of  the  Gospel  for  the  just  applica- 
tion of  this  assemblage  of  real  excellence  to  the  person  of 
Jesus.  He  had  no  where  to  lay  his  head,  and  became  of 
no  reputation,  that  he  might  accomplish  our  felicity. 
Though  often  surrounded  with  an  enraged  multitude,  his 
soul  yearned  at  human  misery,  and  he  stretched  forth 
his  hand  to  relieve  !  In  the  last  period  of  his  sufferings, 
he  was  led  as  a  lamb  to  the  slaughter,  und  as  a  s/ne/i  it 
dumb  before  her  shearers,  so  he  opened  no'  his  mouth. 
Though  on  Calvary  he  was  exposed  to  unparalleled  con- 
tempt, and  suffered  the  most  inconceivable  tortures  both 


The  mural  Character  of  Jesus*  171 

in  soul  and  body,  h;.s  magnanimity  abode  ;  calmly  he  ut- 
tered a  fervent  prayer  for  his  crucifier*,  and  then  most 
solemnly  breathed  his  soul  into  the  bosom  of  his  Father, 
We  are  ob'iged  to  say,  from  the  history  of  Jesus,  that  those 
dreadful  scenes  did  not  take  him  by  surprise.  He  fore- 
saw the  whole  ;  and  long  before  they  commenced,  he  fore- 
Warned  his  disciples  of  them,  and  said,  thus  it  behoved  bin 
to  suffer.  His  magnanimity,  therefore,  was  deliberate,  and 
not  the  effect  of  misguided  zeal  or  untempered  passion. 
Were  it  possible  for  his  faithfulness  and  love  to  have 
failed,  he  could  as  easily  have  saved  himself  from  the  rage 
of  his  enemies,  as  to  have  resigned  himself  to  their  power. 
But  his  heart  was  firm  ;  he  was  born  thus  to  suffer  and 
to  die  for  the  glorious  purpose  of  man's  redemption. 

From  this  review  of  the  benevolence,  the  truth, 
the  devotion,  and  the  magnanimity  of  Jesus,  may 
we  not  most  cheerfully  assert,  that  he  possessed  every 
virtue  in  the  highest  possible  perfection  ?  His  joys  were 
grave  ;  his  grief  just.  His  love  was  without  alloy,  and 
his  benevolence  shone  with  unrivalled  glory  \  His  good- 
ness, piety,  inflexibility,  all  his  excellencies  were  in  per- 
fect harmony  with  each  other.  His  vices,  or  his  infirmi- 
ties, where  are  they  ?  Some  said  he  was  a  good  man  ; 
others  said.  Nay;  but  if  satan  retires,  and  can  find  no- 
thing in  him,  let  his  inveterate  enemies  amongst  man- 
kind stand  at  an  awful  distance,  while  every  friend  to  truth 
and  to  virtue,  confirm  the  sentiment  of  Peter,  Jesus  was 
ho!yy  harmless^  undefiled,  and  separate  from  sinners  J 

Whence  these  nncorrupted  passions  found  with  Jesus  ? 
That  heart  from  whence  such  brilliant  virtues  flow  can- 
not be  soiled  with  human  guilt.  What  other  person, 
however  bright  his  virtues,  but  at  some  period  of  his  life, 
hath  discovered  his  part  in  universal  corruption  J  Jesus, 


The  moral  Character  of  Jesus. 

therefore,  must  be  more  than  human  ;  and  which  directs 
our  further  inquiry,  in  hope  of  seeing  his  brighter  glory. 
This  we  will  attempt  in  our  next  lecture. 

Meantime  be  not  ashamed  to  own  Jesus  in  the  face  of 
during  infidelity.  And  you  who  are  the  younger  part  of 
\mily,  yield  not  to  those  who  lay  in  wait,  to  rob  you 
of  your  attachment  to  Christianity.  You  are  not  called 
to  follow  a  cunningly  devised  fable,  but  to  rejoice  in  Christ 
Jesus,  who  is  the  perfection  of  truth,  and  worthy  your 
most  ardent  praise  !  Christians,  as  such,  should  glory  in 
the  virtue  of  the  Saviour.  Some  infidels  have  dared  to 
reflect  upon  the  Virgin  Mary ;  but,  it  is  very  remark- 
able, scarce  an  individual  has  attempted  to  impeach  the 
personal  virtue  of  Jesus.  Although  some  professors  of 
religion  may  pay  little  attention  to  this  testimony,  I  as« 
sure  you  it  is  of  the  highest  importance.  If  the  moral 
character  of  Jesus  be  imperfect,  all,  of  course,  which 
relates  to  his  professed  redemption  must  be  of  no  advant- 
age. However,  while  we  avail  ourselves  of  the  conces- 
sions of  the  opposers  of  Jesus,  we  rejoice  in  the  number- 
less testimonies  contained  in  the  Scriptures  of  his  benevo- 
lence, truth,  devotion,  and  holy  magnanimity.  On  this, 
therefore,  we  rely,  and  in  this  will  we  glory  1 


LECTURE    XXIV 


THE  DIVLYE  MlfURE  OF  CHEIS7\ 

Acts  xvii.  32. 
We  mil  hear  thee  again  of  this  matter* 

Could  I  but  paint  Ins  beauteous  oam£j 
Or  draw  the  outline*  of  his  fame* 
i  ne  world  »  >       sure  enamour'd  be, 
t  deny  his  DEH  Y. 

INDEED,  what  matter  of  more  consequence  for  us  to 
hear  and  to  understand  than  the  character  of  Jesus  ? 
Were  this  in  any  degree  imperfect,  we  may  at  once  stop 
in  a  profession  of  his  Gospel,  for  all  beyond  it  must  be 
fatal  ruin !  We  must,  however,  say,  there  are  a  thou- 
sand testimonies  to  convince  a  guilty  man,  that  he  cannot 
save  himself;  and  if  delivered  from  deserved  wrath,  it 
must  be  by  the  intervention  of  another.  Jesus  of  Naza- 
reth is  proposed  as  a  Saviour,  We  have  investigated  his 
moral  character,  and  are  obliged  to  say,  it  was  without 
spot  or  blemish;  perfectly  consonant  to  the  law  of  huma- 
nity, and  worthy  its  dignity.  The  benevolence  and 
truth  of  his  scul,  the  devotion  and  magnanimity 
of  his  life,  were  without  a  shade,  and,  as  such,  teach  us 
to  believe  he  was,  indeed,  separate  from  sinners.  How 
can  this  thing  be  ?  Are  not  all  men  subjects  of  equal  cor- 
ruption ?  How  can  one  plant  in  the  human  garden  bor.v 
good  fruit,  when  all  the  rest,  without  exception,  are 
loaden  with  fruit  the  most  corrupt  I  Jesus  must  be  more 
than  human.  A  created  angel  he  could  not  be  ;  for,  it  is 
positively  asserted,  He  took  not  on  him  the  nature  of 
angels,  but  the  seed  of  Abraham.  Nor,  in  the  scale  of 
Q2 


The  divine  Xaturc  of  Christ* 

being,  could  two  natures,  human  and  angelic,  constitute 
one  person.  To  pursue  our  inquiry,  therefore,  into  the 
person  of  Jesus,  we  must  have  recourse  to  those  declara- 
tions which  he  made  concerning  himself;  and  also,  avail 
ourselves  of  the  sentiments  of  those  who  were  eye  and  ear 
witnesses  of  all  that  Jesus  taught  and  performed. 

The  testimony  of  Jesus  concerning  himself. 
I  came  forth  from  the  Father,  and  am  come  into  the 
-world  ;  again  I  leave  the  world,  and  go  to  the  Father. 
I  and  my  Father  are  one*  If  ye  had  known  me,  ye  would 
have  known  my  Father  also ;  and  from  henceforth  ye 
know  him,  and  have  seen  him.  He  that  hath  seen  me 
hath  seen  the  Father.  Before  Abraliam  was,  I  am.  All 
things  that  the  Father  hath  are  mine.  The  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto 
the  Son  ;  that  all  men  should  honour  the  Son  even  as  they 
honour  the  Father. 

From  these  declarations  it  impartially  appears  Jesiu 
claimed  an  equality  and  an  unity  with  Jehovah  ;  that  by 
him  alone  the  Father  becomes  manifest ;  that  the  infinite 
attributes  and  dominion  of  the  Father  were  equally  his  ; 
that  he  existed  before  Abraham ;  and  that  equal  ho- 
nours  were  due  to  him  as  to  the  Father.  These  senti- 
ments are  scriptural !  Notwithstanding,  it  may  be  sug- 
gested, these  assertions  of  Jesus  may  not  be  considered  in 
an  absolute,  but  in  a  subordinate  degree  ;  nor  should  we, 
at  so  remote  an  age,  indulge  the  free  exercise  of  implicit 
faith  upon  them.  Let  us  then  produce  the  opinion  of 
who  were  conversant  with  Jesus,  and  who  knew 
both  his  doctrines  and  his  real  character :  for  this  will 
be  an  effectual  method  of  obtaining  satisfaction. 

Zacharias,  father  of  John  the  Baptist.  And  thou  child 
f  i.  c.  John),  shalt  be  called  the  prophet  of  the  Highest ; 


The  divine  Nature  of  Christ*  175 

for  thou  shalt  go  before  the  face  of  the  Lord,  to  firefiare 
his  way. — John  The  Baptist.  I  am  the  voice  of  one 
crying  in  the  wilderness.  Make  straight  the  way  of  the 
Lord,  as  said  the  prophet  Esaias.  He  saw  the  spirit  of 
God  descending  like  a  dove,  and  lighting  upon  him.  And 
lo  I  a  voice  from  heaven,  saying,  This  is  my  beloved  Son 
in  who?n  I  am  well  pleased* — Matthew.  Behold,  a 
virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel,  which,  being  inter* 
preted,is,  God  with  us. — John.  'The  Evangelist.  In  the 
beginning  was  the  Word,  and  the  Word  was  with  God) 
and  the  Word  was  God.  The  same  wax  in  the  beginning 
with  God.  All  things  were  made  by  him,  and  without  him 
was  not  any  thing  made  that  was  made.  And  the  Word 
was  made  flesh,  and  dwelt  among  us,  and  we  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father, 
full  of  grace  and  truth. — Thomas  said  unto  Jesus,  My 
Lord,  and  my  God. — Peter.  Lord,  thou  knowest  all 
things  ;  thou  knowest  that  I  love  thee.  Jesus  Christ,  he 
is  Lord  of  all. — .YaThanael.  Rabbi,  thou  art  the  So;i 
of  God;  thou  art  the  king  of  Israel. — John  the  Di- 
vine. There  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Sfiirit :  and 
these  three  are  one.  We  know  that  the  Son  of  God  is 
come,  and  hath  given  us  an  understanding,  that  we 
j  know  him  that  is  true,  and  we  are  in  him  that 
is  true,  even  in  his  Son  Jesus  Christ..  This  is  the  true 
God  and  eternal  life.  He  is  Lord  of  lords,  and  King 
of  kings.— The  Writer  to  The  Hebrews.  God,  who 
at  swidry  ti??ies,  and  in  divers  manners,  spake  in  time 
past  by  the  prophets,  hath  in  these  last  days  s/wkcn  unto 
us  by  his  Son;  the  brightness  of  his  glory ,  and  the  ex* 
press  image  of  his  person.    Jesus  Christy  the  same  yes* 


176  The  divine  Nature  of  Christ. 

terday,  to-day,  and  for  ever. — Paul.  Christ  came,  wh§ 
is  over  all,  God  blessed  for  ever.  He  is  the  image  of  the 
invisible  God. — A  Compant  of  his  Disciples.  A";t:» 
are  tjc  sure  that  thou  knoivest  all  thi?igs,  andneedest  not 
that  any  man  should  ask  thee:  by  this  we  believe  that 
thou  earnest  forth  from  God.  To  these  testimonies  we 
may  add,  that  Matthew,  Mark,  Luke,  and  John, 
severally,  have  recorded  certain  extraordinary  acts  in 
the  life  of  Jesus ;  that  he  healed  the  sick  with  a  word ; 
controlled  the  boisterous  elements  ;  subdued  the  rage  of 
devils  ;  and  caused  the  polluted  dead  to  live  at  his  com- 
mand ;  each  of  which,  with  numberless  other  displays  of 
goodness  and  power,  may  justly  be  considered  a  com- 
ment upon  the  foregoing  testimonies  of  the  Divinity  of 
Christ.  To  all  which,  let  us  add  the  testimony  of  the 
Jewish  Nation  :  Therefore  the  Jews  sought  the  more 
to  kill  him,  because  he  said,  God  was  his  Father,  making 
himself  equal  with  God. 

From  this  exhibition  of  evidence  it  is  certain  that  the 
primitive  followers  of  Jesus  perfectly  understood  their 
Master  to  have  claimed  an  equality  with  God  ;  and  that 
by  the  displays  of  his  glory,  he  was  justly  entitled  to 
their  worship  and  adoration.  Had  Jesus  pretended  an  in- 
ferior, or  a  subordinate  divinity,  the  Jews  would  not  have 
exhibited  the  charge  of  blasphemy  against  him. 

Now  let  us  proceed  to  gain  satisfaction  for  ourselves 
in  the  important  truth  of  the  Godhead  of  Christ.  Surely 
■we  have  advanced  already  far  enough  to  believe  the 
necessity  of  its  being  inscribed  on  our  hearts ;  for,  if 
Jesus  be  not  what  he  is  said  to  be,  the  Gospel  must  be  a 
fable,  our  profession  vain,  and  we  yet  in  our  sins.  In 
order,  therefore,  to  receive  and  to  feel  the  force  of 
truth,  let  us  review  the  intention  of  the  evidences  already 


The  divine  Nature  of  Christ*  177 

named.  I  am  disposed  to  say,  that  none  of  the  witnesses 
among  the  disciples  were  inclined  to  disguise  their  senti- 
ments, any  more  than  did  the  Jewish  counsel ;  they  spake 
freely,  without  restraint,  and  believed  what  they  said. 
And  from  this  combination  of  testimony,  ought  we  not  to- 
be  as  ready  to  credit  the  real  character  of  Jesus  as  the 
fame  of  Alexander,  or  any  other  person  transmitted  to 
us  by  attested  history  ?  If  not,  surely  our  reason  must 
be  pronounced  unreasonable.  But  we  will  go  farther ; 
we  have  examined  the  natural  life  of  Jesus,  and  we  find 
no  fault  in  him  ;  nor  have  his  most  inveterate  enemies 
attempted  so  to  do.  Compare,  therefore,  the  moral 
character  of  Jesus  with  his  claim  to  the  divinity,  and 
both  must  stand  or  fall  together. 

How  the  fulness  of  the  Godhead  dwelt  in  Jesus  bo- 
dily,  or  how  his  divine  and  human  natures  were  united, 
are  neither  necessary,  nor  indeed  possible,  for  us  to  know. 
No  man  yet  has  been  able  to  determine  how  his  own  body 
and  spirit  were  united  ;  and  if  man  is  thus  a  mystery  to 
himself,  why  should  he  cavil  at  the  great  mystery  of  god- 
liness,  God  manifest  in  the  flesh?  And,  if  the  expres- 
sions of  the  mind,  and  the  actions  of  the  body,  be  suffi- 
cient to  demonstrate,  that  man  is  a  rational  living  being, 
why  should  we  not  be  satisfied  with  the  sentiments  of 
Jesus,  and  the  supernatural  acts  of  his  life,  which  pro- 
claim his  eternal  power  and  Godhead?  Such  an  extra- 
ordinary person  as  Emmanuel^  God  with  us,  became 
absolutely  necessary  to  rescue  us  from  woe.  The  law 
and  the  justice  of  Jehovah  must  be  satisfied,  or  man 
must  perish.  Jesus,  however  pure  in  humanity,  could 
not,  in  the  scale  of  human  being,  possess  more  merit 
than  for  himself;  nor  could  he  by  any  means  redeem  his 
brother,  nor  give  to  God  a  ransom  for  him.     On  the 


178  The  divine  Nature  of  Christ. 

other  hand,  the  Godhead  couM  never  have  stood  in 
man's  place,  obe\ed,  suffered,  died.  But  in  Jesus  the 
human  and  the  divine  natures  are  so  united  as  to  consti- 
tute one  glorious  Redeemer  and  Mediator,  taking 
equal  part  with  God  and  man.  The  manhood  of  Jesus 
corresponded  with  the  requisitions  of  law  and  of  justice  ; 
obeyed,  suffered,  died ;  while  the  infinite  dignity  of  his 
person,  in  union  with  the  Godhead*  formed  a  source  of 
the  most  valuable  merit  to  redeem  a  number  that  no  man 
can  number ! 

It  is  wholly  owing  to  the  dignity  of  the  person  of  Jesus, 
God-man,  that  we  account  for  the  perfections  of  his  na- 
tural and  moral  life,  which  have  been  the  subject  of  our 
inquiry  in  the  preceding  disccurse.  The  mutable  nature 
of  man  was  united  to  the  Immutability  of  God.  Jesus, 
therefore,  is  with  propriety  called  the  second  Adam.  The 
virtues  of  the  first  soon  iaded,  and  involved  his  posterity 
in  guilt;  the  second,  the  Lord  from  heaven,  abideth  in 
virtue,  honour,  and  glory,  for  ever ! 

With  the  highest  pleasure  we  may  now  invite  the  sen- 
sible sinner  to  look  unto  Jesus,  able  and  mighty  to  save. 
Our  Redeemer  is  the  Lord  of  Host,  the  Holy  One  of  Is- 
rael. None  ever  trusted  in  him  and  were  confounded. 
Draw  near,  ye  heavy  laden  with  guilt  and  sorrow,  3esus 
shall  give  you  rest. 

Here  is  firm  footing  ;  here  is  solid  rock  ! 
This  can  support  us  ;  all  is  sea  besides, 
Sinks  under  us,  bestorms,  and  then  devours. 

Young. 

Let  the  Christian  triumph  in  the  matchless  character 
of  Jesus,  and  from  thence  draw  the  satisfactory  conclusion 


The  divine  Nature  of  Christ.  VT9 

of  the  reality  of  his  religion.  It  is,  indeed,  a  source  of 
pleasure,  that  among  the  many  enemies  of  Jesus,  ancient 
and  modern,  who  have  ridiculed  his  birth,  and  the  indi- 
gence of  his  disciples ;  who  have  opposed  his  doctrines,  and 
vilified  him  as  a  magician  for  the  miracles  he  performed, 
not  one  of  them  have  reproached  him  with  immorality. 
While  this  affords  unspeakable  pleasure  to  a  follower  of 
Jesus,  he  will  not  forget,  that  the  next  intention  of  the 
holy  life  of  his  Lord  in  fulfilling  the  precepts  of  the  law, 
was  to  work  out  a  righteousness  for  the  justification  of 
sinners,  and  to  set  an  example  that  we  should  follow  his 
steps.  O  Christian,  read  with  joy  the  life  and  virtues 
of  your  Lord!  Let  benevolence,  truth,  piety,  and  forti- 
tude reside  in  your  breast ;  and  be  so  operative  in  your 
life,  that  your  family,  the  world,  and  the  Church,  may- 
take  knowledge  of  you,  that  you  have  indeed  been  with 
Jesus,  and  that  wisdom  is  justified  of  her  children. 


LECTURE  XXV 


ASSURANCE  OF  SALVATION. 

Isatah  xii.  2. 
Behold  !  God  is  my  salvation. 


Assure  mv  conscience  of  her  part 
In  the  Redeemer's  blood  ; 

And  witness  thou  within  my  heart, 
That  1  am  born  of  God. 


JF  it  be  admitted  that  God  hath  wrought  a  salvation  for 
sinners,  then,  it  is  as  certainly  consistent  with  his  good- 
ness to  confer  an  assurance  of  that  blessing,  as  it  is  neces- 
sary for  their  comfort  to  enjoy  it.  In  our  family  discourses 
we  are  by  no  means  disposed  to  controversy ;  else  we 
might  reply  to  those  who  inquire.  Is  assurance  essential 
to  faith  ?  If  it  be  essential  to  salvation  ?  or,  Whether 
a  person  may  not  go  safely  to  heaven  without  such  assur- 
ance? All  that  I  shall  say  is,  if  I  entrust  a  man  of 
veracity  with  my  property,  shall  I  not  possess  a  degree 
of  assurance  of  its  safety  ?  Much  more  so,  if  I  trust  a 
God  of  never-failing  faithfulness  with  the  eternal  con- 
cerns of  my  soul !  The  principal  intent  of  this  discourse 
is  to  show,  that  assurance  is  to  be  attained,  and  is  very 
highly  essential  to  the  comfort  of  a  Christian ;  and  also, 
to  attempt  the  encouragement  of  those  who,  by  tempta- 
tion and  fear,  hesitate  to  say,* Behold  I  God  is  my  salva* 
tion. 

Assurance,  in  scripture,  is  spoken  of  in  three  ways. 
Of  the  full  assurance  of  understanding ;  because  the 
mind  is  clearly  instructed  in  the  great  things  of  the  Gos- 


Assurance  of  Salvation.  181 

-pel.  Of  the  full  assurance  of  faith,  because  faith  pro- 
duces  its  own  evidence  in  those  who  have  it.  Of  the  full 
assurance  of  hope,  because  hope  is  an  anchor  to  the 
soul,  both  sure  and  steadfast,  and  entereth  into  that  within 
the  veil.  But  our  present  intention  is  to  speak  not  of  the 
degree,  but  simply  of  the  assurance  of  salvation,  let  that 
degree  be  as  small  as  it  may.  I  shall  show  you,  that  God 
hath  promised  an  assurance  of  salvation — that  many  have 
left  their  testimony  of  having  enjoyed  it — explain  to  yon 
the  ways  by  which  it  is  produced  and  cherished — and  in 
ivhat  manner  it  will  prove  its  genuine  nature. 

1.  God  hath  promised,  that  his  people  shall  know  and 
be  assured  of  their  personal  interest  in  his  salvation.  In 
various  parts  of  the  Scripture  God  hath  disclosed  the 
counsels  of  his  heart,  and  the  riches  of  his  grace,  in 
bringing  his  people  into  an  assurance  of  their  relation  to 
him,  in  this  most  comprehensive  and  decisive  declara- 
tion :  I  will  be  their  God,  and  they  shall  be  my  people. 
This,  if  there  were  no  other,  is  a  sufficient  warrant  for 
the  exercise  of  faith  to  produce  an  assurance  of  reconci- 
liation and  union  with  God.  But  the  Lord  hath  granted 
us  other  promises  of  experiencing  an  interest  in  him. 
They  shall  all  know  me,  from  the  least  of  them  unto 
the  greatest  of  them,  saith  the  Lord.  I  will  even  betroth 
thee  unto  me  in  faithfulness,  and  thou  shalt  knew  the 
Lord.  I  will  say,  It  is  my  people ',  and  they  shall  saxp 
27ie  Lord  is  my  God.  Thou  shalt  know  that  I  the  Lord 
am  thy  Saviour,  and  thy  Redeemer,  the  Mighty  One  of 
Jacob.  The  work  of  righteousness  shall  be  peace,  and 
the  effect  of  righteousness,  quietness  arid  assurance  for 
ever.  These  are  a  few  of  the  many  unequivocal  pro- 
mises of  God,  that  his  people  should  possess  the  know- 
R 


132  Assurance  of  Salvation* 

ledge  and  assurance  of  their  interest  in  him  as  the  Gad 
cf  their  salvation,  and  their  everlasting  portion. 

2,  I  shall  now  recite  a  few  testimonies  whereby  you 
may  perceive  that  God  is  faithful  to  his  promise,  and 
that  many  have  actually  enjoyed  an  assurance  of  their 
salvation.  Job  said,  I  know  that  my  Redeemer  liveth. 
Da  VID,  The  Lord  is  my  light  and  my  salvation*  Jsaiah, 
'Behold,  God  is  my  salvation.  Paul,  We  have  redemp- 
tion through  his  bloody  the  forgiveness  of  sins,  accord- 
ing  to  the  riches  of  his  grace.  John,  We  know  that  we 
are  of  God.  Each  of  these  testimonies  are  founded  in 
knowledge  and  experience ;  and  whoever  reads  the  history 
.cf  those  persons,  must  be  convinced  how  operative  such 
.an  assurance  was  upon  their  hearts  and  lives.  Perhaps 
you  a*re  disposed  not  to  admit  such  honoured  saints  into 
.the  present  case,  presuming  they  were  characters  more 
-abundantly  favoured  of  God  than  we  now  have  any  rea- 
son to  expect.  True,  God  gave  them  great  gifts,  and 
qualified  them  for  departments  in  life,  in  which  they 
should  display  the  riches  of  his  glory  ;  but  in  themselves 
they  were  sinners  in  common  with  others.  Job  said,  Be- 
.hold,  I  am  vih ;  and  Paul  acknowledged  himself  the 
cldef  of  sinners.  The  same  Father,  the  same  Saviour, 
and  the  same  Grace,  were  in  common  for  them,  and 
equally  so  for  us.  In  gifts,  talents,  and  usefulness,  there 
is  a  very  great  diversity  ;  but  I  presume  that  as  there  is 
one  Lord,  and  one  faith;  so  all  the  children  of  God  are 
alike  interested  in  the  same  grace,  and  entitled  to  the 
.  same  promise.  This  certainly  opens  a  very  great  source 
-of  encouragement  to  you  who  are  depressed  by  unbelief, 
and  incapable  of  enjoying  an  assurance  of  your  personal 
salvation.     I  therefore  proceed, 


Assurance  of  Said:,  163 

o.  To  show  you  how  it  is  that  God  creates  an  assur- 
ance of  salvation  in  the  breasts  of  his  people.     This  is 
produced,  efficiently,  by  the  Holy  Spirit,  who  enlighten? 
the   mind  to  perceive   the  completeness   and  ability  of 
Christ,  to  save  to  the  uttermost  all  that  come  to  God  by 
hnn — gives  faith  to  embrace  the  promise  of  salvation, 
and  then  sheds  abroad  the  love  of  God  in  the  heart, 
thereby  producing  pardon,  peace,  and  joy.    On  this  very 
account  the  influence  of  the  Spirit  is  compared  to  a  seal. 
The  Ephesians,  after  they  heard  the  Gospel  of  their  saU 
vation,    and  had  believed,    they   were  sealed  with  the 
Holt  SpiRirof  firomise,  unto-  the  day  of  redemption. 
Remember,  the  Spirit  of  promise  and  the  word  of  pro- 
mise are  inseparably  connected  in  producing  assurance 3 
of  salvation.     The  promise  is  the  grant  and  pledge  of 
God  to  you,  and  the  Spirit  strengthens  your  faith,  to  draw 
the  blessing  of  the  promise  from  the  inexhaustible  ful- 
ness of  Jesus  the  Saviour.    This  is  God's  method,  and  of 
course  the  only  way  in  which  you  may  expect  assurance 
of  your  personal  salvation.    Plead,  therefore,  for  this  du 
vine  agent  to  enlighten  your  mind,  and  to  seal  your  heart ; 
and  for  your  encouragement,  the  Saviour  hath  declared", 
Cod  give th  his  S/iirit  to  them   that  ask  him.     The  first 
three  verses  of  the  twelfth  chapter  of  Isaiah  are  an  epi- 
tome of  the  experience  of  all  who  obtain  an  assurance 
that  God  is  their  salvation. 

I  promised  not  only  to  show  you  the  way  in  which  assur- 
ance of  salvation  is  created  in  the  mind,  but  also  in 
what  ways  it  may  be  cherished.  Be  constant  and  fervent 
in  secret  prayer,  and  you  will  soon  say  with  David,  It  is 
goodjor  me  to  draw  near  to  God.  Look  more  frequently 
at  Jesus  in  the  fulness  of  his  grace,  and  the  completeness 
of  his  righteousness,  and  trust  less  to  your  own  heart. 


184  Assurance  of  Salvation. 

Study  the  truth  of  God  in  his  word,  with  aspirations  to 
God  for  the  Spirit  of  truth  to  enrich  you,  and  you  will 
know,  the  meaning  of  the  Saviour's  promise,  the  truth 
shall  make  you  free.  Often  compare  your  former  state 
of  ignorance,  course  of  sin,  and  disrelish  of  the  Gospel 
with  your  present  feelings,  desires,  and  hope  in  Christ ; 
and  by  that  means  you  will  perceive  God  hath  done  that 
for  you  in  your  salvation,  which  you  could  not  have  per- 
formed for  yourself,  with  the  united  aid  of  men  and  An- 
gels, Consider  some  of  those  great  deliverances  from 
temptation,  and  supports  unde*  sufferings,  which  God 
hath  already  performed  for  you,  and  it  will  cherish  your 
assurance  of  his  present  and  future  care  of  you.  In  the 
practice  of  these  and  many  other  such  things  as  might  be 
named,  you  will  most  assuredly  grow  in  grace.  Remem- 
ber, for  your  consolation,  that  Nichodemus,  who  went  to 
Jesus  by  night,  eventually  grew  so  strong  in  faith,  that 
in  the  face  of  day,  he  could  boldly  go  and  beg  the  crucified 
body  of  his  Lord,  when  the  rest  of  the  disciples  retired 
with  dismay. 

4.  I  shall  now  show  you  the  influence  which  an  assure 
ance  of  salvation  will  have  upon  your  heart  and  life, 
provided  it  be  from  God.  It  is  to  be  lamented  there  are- 
many  professors  of  religion  who  are  extremely  bold  and 
assuming  concerning  their  professed  interest  in  Christ ; 
but  with  all  their  confidence,  they  disregard  the  practice 
of  holiness  in  their  lives.  While  this  is  to  be  lamented 
as  a  source  of  delusion  to  them,  it  forms  a  very  rugged 
stumbling-block  to  those  who  are  sincere  and  weak  in  the 
faith.  I  pray  God  to  open  the  eyes  of  all  such  before  it 
be  too  late ;  for,  if  the  light  which  is  in  them  be  dark- 
ness, how  great  is  that  dark?iess  ?  Permit  me,  therefore, 
to  inform  you  j  the  higher  you  arc  in  the  knowledge  and 


Assurance  of  Salvation.  185 

enjoyment  of  Christ,  the  lower  you  will  be  in  self-abase- 
ment,  and  desire  to  be  clothed  with  humility.  You  will 
look  with  the  most  charming  complacency  upon  others, 
whose  attainments  in  grace  are  less  than  your  own,  and 
with  tenderness  take  them  by  the  hand  and  offer  them  your 
aid.  The  worth  and  the  safety  of  your  own  soul,  as  saved 
by  grace,  will  often  dictate  an  affectionate  prayer,  that 
others,  even  the  most  unfortunate  and  abandoned,  may 
taste  the  sweets  of  redeeming  love  !  Gratitude  will  in- 
spire you  with  praises  for  the  unbounded  mercies  of  your 
Lord,  and  constrain  you  to  every  act  of  obedience, 
whether  dictated  by  Law  or  Gospel.  Your  heart  will  bo 
the  seat  of  love  in  proportion  to  the  sublimity  and  strength 
cf  your  assurance,  and  from  thence  will  issue  an  abhor- 
rence of  evil,  and  a  superlative  desire  for  the  practice  of 
virtue.  Under  the  afflictions  of  life  with  which  yeu  may- 
be visited,  you  will  not  say  with  the  king  of  Egypt,  Who  is 
the  Lord  that  I  should  obey  his  voice  ?  but,  you  will 
cheerfully  acquiesce  in  the  language*  of  your  Saviour, 
The  cup,  which  my  Father  hath  given  me^  shall  I  not 
drink  it  ?  Happy,  holy  assurance  !  May  this  support  you 
under  all  your  future  sorrows!  In  the  privileges  of  the 
sanctuary,  when  hearing  the  Gospel,  or  partaking  of  or* 
dinances,  your  assurance  of  salvation  will  enable  you  to 
enjoy  them,  not  as  a  slave,  but  as  a  child  at  home.  And 
when  the  hour  of  your  departure  by  death  to  immortality 
shall  arrive,  the  virtue  of  your  faith  shall  yield  its  thou . 
sand  sweets.  If  to  live  by  faith  on  the  Son  of  God  has 
been  the  source  of  your  joy,  you  will  now  be  convinced 
that  God  will  not  forsake  the  work  of  his  own  hand  ;  for 
precious  in  the  sight  of  the  Lord  is  the  death  of  his  saint?. 
Faith,  as  the  substance  of  things  hoped  for,  and  the  evi- 
dence of  things  not  seen,  will  yield  its  virtues,  open  to 
R2 


156  Assurance  of  Salvation* 

you  the  joys  of  the  blessed,  and  create  a  fore-taste  of  them 
in  your  own  breast  while  passing  to  immortality.  Trust 
in  the  Lord,  and  wait  patiently  for  him,  and  he  will  soon 
and  safely  convey  you  to  the  regions  of  immortality  and 
glory  ! 

But,  shall  I  close  this  discourse  on  assurance  of  salva- 
tion without  affectionately  addressing  those  who  are 
conscious  that  they  have  no  solid  hope  of  interest  in  Jesus? 
Living  without  prayer  ;  gratifying  the  sinful  propensities 
of  your  hearts  ;  confiding,  notwithstanding,  in  your  sup- 
posed merit,  and  neglecting  the  Saviour  ;  these  are  suffi- 
cient to  create  an  assurance  in  your  breasts,  that  you  are 
not  at  peace  with  God,  nor  prepared  for  the  solemnities 
cf  death  and  judgment*  May  that  dear  tender-hearted 
Shepherd,  who  Wed  for  his  flock,  and  calls- them  by  his 
grace,  create  in  your  minds  a  conviction  of  your  need  of 
his  mercy,  and  then  visit  you  with  the  joys  of  his  salva- 
tion !  He  is  able  to  save  to  the  uttermost,  and  grant  you 
an  assurance  of  his  redeeming  love.  May  you  by  faith 
and  prayer,  as  on  the  wings  of  a  dove,  fly  away  to  a  Sa- 
viour's arms,  and  be  at  rest,  while  ycur  future  life  shall 
incessantly  express  ycur  gratitude  and  praise  to  the  God 
of  your  salvation. 


LECTURE    XXVII. 


THE  SILENT  SABBATH. 

Psalm  lxxxiv.  2. 
My  soul  longeth,  yea,  even  faint eth  for  the  courts   of 
the  Lord;  my  heart  and  my  Jiesh  crieth   out  for  the 
living  God* 

Quite  alone,  and  yet  not  lonely, 

I'll  converse  with  Christ  my  friend;. 
Now  from  public  worship  holden, 

I  my  time  in  pray'r  will  spend. 

O  how  blessed  are  the  moments, 

When  the  Lord  himself  draws  near, 
When  I  feel  his  gracious  presence, 

A«d  he  answers  to  my  pray'r ! 

IT  is  a  misfortune  attending  the  best  of  men,  in  their 
present  imperfect  state,  that  they  do  not  properly  esti^ 
mate  the  value  of  their  privileges  until  they  are  de- 
prived of  them.  The  psalm  before  us  was  evidently 
written  when  the  author  was  separated  from  the  public 
privileges  of  Zion  ;  yet  he  evinced  the  ardour  of  his 
heart  for  their  restoration,  in  order  to  his  greater  com- 
munion with  God,  and  coming  before  him  with  thanks- 
giving. Bishop  Patrick  thinks  it  was  composed  by  some 
pious  Levite  in  the  country,  when  Sennacherib's  army 
had  blocked  up  the  way  to  Jerusalem,  and  hindered  them 
from  waiting  upon  the  service  of  God  in  the  temple.  But 
the  more  generally  received  opinion  is,  that  it  was  writ- 
ten by  David,  when  by  the  providence  ef  God,  through 
sickness,  or  by  the  rebellion  of  Absolem,  he  was  deprived 
of  public  worship.  Whether  under  the  Jewish  economy, 
or  under  the  Gospel  dispensation,  the  possession  of  the 
outward  forms  of  religion  is  generally  found  sufficient  for 


188  The  Silent  Sabbath. 

a  mere  professor;  but,  on  being  deprived  of  them,  the 
mask  falls  off,  and  his  religion  comes  to  an  end.  Not  so 
the  men  of  real  grace :  they  highly  prize  the  external 
privileges  of  God's  house ;  there  abides  within  them  a 
confidence  in  God,  and  an  ardent  thirst  for  more  abun- 
dant enjoyment  of  him,  though  they  may  be  prevented 
from  public  institutions. 

This  Lecture  is  intended  chiefly  for  those  families,  or 
individuals,  whom  the  Lord  is  pleased  to  deny  the  courts 
of  his  house,  and  cause  them  painfully  to  pass  through 
what  may  not  improperly  be  called  a  Silent  Sabbath  ; 
sincerely  hoping  the  Lord  of  the  Sabbath  may  grant  a 
ray  of  his  light  into  their  gloomy  chamber,  or  more 
gloomy  heart. 

1.  I  will  first  show  you  the  reason  why  Christians  are 
so  solicitous  to  enjoy  the  public  service  of  the  Lord's  day; 
It  is  the  day  which  the  Lord  hath  made,  and  peculiarly 
honoured  by  the  resurrection  of  Jesus  Christ  from  the 
dead  ;  and  is  not  only  a  day  of  rest  from  bodily  labour, 
but  designed  to  confer  the  better  rest  to  the  wearied 
mind.  The  Church,  that  is,  an  assembly  of  gracious 
people,  in  Scripture  language,  is  called  the  house  cf 
God.  Every  sinner,  on  his  conversion  to  God,  like 
the  returning  prodigal,  clothed  with  the  best  robe  of 
Immanuers  righteousness,  and  having  received  the  ring 
of  love  as  a  pledge  of  union,  is  indisputably  entitled 
to  his  Father's  house.  Here  numberless  privileges  are 
enjoyed,  which  at  once  cheer  the  heart,  under  the  va- 
rious sorrows  incident  to  mortal  life,  and  increase  the* 
soul  in  knowledge,  faith,  hope,  joy,  love,  and  every  grace 
which  can  animate  in  prospect  of  future  bliss  !  We  may 
therefore,  with  David,  address  the  Lord  and  say,  Blessed 
id  the  man  whom  thou  chooscst,  and  causest  to  a/firoacb 


The  Silem  Sabbath.  1S9 

unto  t/iee,  that  he  may  dwell  in  thy  courts  :  fOC  shall  be 
satisfied  with  the  goodness  of  thy  house,  even  of  thy  holy 
temple.  And,  in  the  very  Psalm  before  us,  David  recog- 
nizes the  privileges  of  the  worshippers  of  Jehovah.  Blessed 
are  they  that  dwell  in  thy  house  ;  they  will  be  still  prais- 
ing thee.  They  tpfrom  strength  to  strength,  every  one 
of  the?n  appearing  in  Zion  before  God,  And,  from  the 
recollection  of  such  honours  and  enjoyments,  he  concludes, 
A  day  in  thy  courts  is  Setter  than  a  thousand:  I  had 
rather  be  a  door-keeper  in  the  house  of  my  God,  than 
to  dwell  in  the  tents  of  wickedness.  Happy,  indeed,  are 
those  on  whom  the  Lord  bestows  his  grace,  and  whose 
breasts  contain  such  sublime  sentiments  of  the  public- 
worship  of  the  Almighty,  although,  like  David,  they  may 
be  debarred  from  sharing  in  the  felicity!-  I  hope  I  am 
addressing  myself  to  some  in  the  family  who  know  the 
value  of  the  communion  of  saints.  In  the  house  of  your 
God  you  sate  under  the  Ministry  of  the  Gospel  with  inef- 
fable delight  r  in  prayer,  your  soul  drew  near  the  Lord, 
and  his  praises  resounded  from  every  lip,  while  the  fire 
of  brotherly  love  glowed  from  soul  to  soul  1  But  Provi- 
dence has  interrupted  those  sweet  days,  and  now  you 
mourn  a  silent  Sabbath.  Not  like  the  slothful,  worldly- 
minded  professor  of  religion,  who  only  attends  the  public 
duties  of  the  Gospel  when  suiting  his  carnal  disposition  or 
his  interest;  not  like  such  an  one;  your  soul  longeth, 
yea,  even  fainteth  for  the  Lord's  courts  ;  and  your  heart 
crieth  out  for  the  living  God.  Your  interruption,  there- 
fore, is  not  of  choice,  but  necessity.  Be  submissive  ;  for 
if  God  actually  deprives  you  of  the  means,  he  can  make 
up  the  loss  in  the  more  private  communication  of  himself. 
2. 1  shall  now  name  some  of  the  causes  which  frequently 
produce  our  silent  Sabbaths.    The  loss  of  Ministers) 


190  The  Silent  Sabbath. 

whose  province  it  is  to  conduct  the  worship  of  the  con-v 
gregation.     This  sometimes  is  occasioned  by  their  law- 
ful removal  to  another  part,  where  an  opening  is  made 
for  their  greater  usefulness.    Ministers  are  subject  to  bo- 
dily infirmities  and  disease  as  other  men,  and  thereby  are 
liable  to  be  laid  aside  from  their  public  duty,  and  cause 
their  people  to  experience  a  silent  Sabbath.     Ministers 
too,  are  mortal,  and  frequently  are  caught  away  by  death 
in  the  midst  of  their  usefulness,  and  leave  their  people  to 
mourn  the  loss  of  public  privileges.     And  now  and  thenf 
Ministers,  by  temptation,   and  by  error,  are  seduced  ^ 
wound  the  cause  of  Christ,  and  produce  among  their  pec^ 
pie  a  gloomy  Sabbath  indeed!     The  loss  of  a  Minister 
in  this  way  is  of  more  serious  consequences,  and  more 
to  be  lamented  than   many   deaths! — Domestic   Af- 
flictions frequently  deprive  us  of  an  attendance  on 
the  public  duties  of  religion.     Severe  losses,  disobedi- 
ence and  unfaithfulness  of  servants  and  children,    ex* 
treme  sickness  in  dear  connections,  and  sometimes  the 
entrance  of  death  into  cur  houses :  these  afflictions  ab- 
sorb the  mind,  and  unstring  the  golden  harp  of  praise. 
The  Lord's  day,  under  such  calamities,  heavily  passes 
away ;  little  else  but  sighs  and  tears  are  experienced. 
Personal  Afflictions  must  also  be  named.     Con- 
finement in  the  chamber,  or  wrecked  on  a  sick  bed,  has  a 
natural  tendency  to  create  a  gloomy  day.     In  this,  as  in 
every  other  case  named  in  this  Lecture,  satan,  our  grand 
adversary,  takes  every  possible  advantage  of  a  secluded 
state.    Indeed,  we  may  say,-  that  silent  Sabbaths  are  some 
of  the  devil's  best  holidays;  in  which  he  fails  not  to  make 
-port  with  the  feelings  of  those  who  are  confined  under 
the  pressure  of  suffering.    While  I  recite  these  things  as 
peculiar  to  Christians  in  common,  I  will,  in  this  place, 


The  Silent  Sabbath.  191 

say,  that  there  arc  circumstances  in  the  silent  Sabbaths 
of  Ministers  which  sometimes  produce  exquisite 
pain.  Now  and  then  we  may  meet  with  a  public  servant 
of  the  Lord,  who  has  been  so  highly  indulged  by  his  Mas- 
ter, as  in  a  long  life  not  to  have  met  with  any  interrup- 
tion from  his  stated  delightful  work,  till  called  to  recline 
on  his  dying  bed.  Such  an  one  has  not  known  the  gloom 
and  the  pain  of  a  silent  Sabbath.  Yet  the  number  of 
such  is  certainly  very  small  in  comparison  with  others. 
May  such  favoured  men  possess  gratitude  and  zeal  pro- 
portionate to  their  mercy ! 

3.  I  shall  now  proceed  to  offer  you  a  few  directions, 
which,  if  pursued,  will  tend  to  alleviate  your  mind  under 
your  present  distance  from  public  worship.  It  will  cer- 
tainly be  of  use  for  you  to  reflect,  that  your  absence  from 
public  worship  is  not  by  choice,  but  necessity  ;  therefore, 
it  does  not  become  your  sin  of  wilful  neglect.  If  you  are 
conscious  that  the  providence  of  God  hath  debarred  you 
from  external  privileges,  indulge  reflection  upon  the 
cause,  so  far  as  to  produce  resignation  to  your  heavenly 
Father's  will ;  particularly  so  if  you  experience  family 
affliction. — If  called  to  attend  a  sick  or  dying  relative, 
you  must  remember,  God  intends  your  affliction  to  be  to 
you  a  sermon  from  which  you  ought  to  derive  many  va- 
luable lessons.  Painful  as  it  may  be  to  spend  a  silent 
Sabbath  over  a  sick  child  or  valuable  friend,  if  rightly 
Improved,  it  may  be  to  you  of  great  advantage ;  and, 
should  the  affliction  particularly  rest  upon  your  own  per- 
son, and  yourself  be  confined  to  a  sick  bed,  it  certainly 
becomes  you,  with  Job,  to  inquire  of  the  Lord,  where- 
fore he  crmtendeth  with  you  ?  For,  in  all  the  afflictive 
dispensations  of  God,  there  are  valuable  designs.  They 
often  show  us  more  of  ourselves,  and  lead  us  sensi- 


*  1 1  The  Silent  Sabbath* 

My  to  the  Lord  for  faith,  patience,  humility,  and  other 
valuable  vimes,  -which  are  little  known  in  ease  and 
prosperity.  Thus,  like  David,  eommmme  witk  your  own 
heart  ufion  poor  £ed,  and  be  still. — The  advantages 
•f  M editatiok  to  a  person  confined  from  the  house 
of  God,  are  exceedingly  great.  Christians  have  the 
most  subfime  objects  for  their  attention,  which  are  calcu- 
lated to  yield  the  most  sublime  pleasures.  While  I  muted^ 
said  David,  the  Jtre  kindled.  And  frequently,  ah 
the  mind  may  be  under  extreme  depression,  by  medi- 
tation on  Christ,  his  love,  his  dispensations,  light  and  joy 
break  into  the  disconsolate  breast. — Prayer  is  both  a 
ttaty  and  a  privilege  to  Christians,  at  all  tiroes*  Com- 
munion  with  God  is  the  substance  of  religion.  As  cer- 
tainly as  the  magnet  is  directed  to  the  north,  so  grace, 
is  whatever  breast  h  may  reside,  cannot  be  satisfied 
with  any  thing  short  of  Christ.  Fellowship  with  God  is 
the  same,  let  the  medium,  duty,  or  ordinance,  public  or 
private,  through  which  it  may  be  enjoyed,  be  what  it  may* 
confined  in  your  chamber ;  or  absorbed  in  per- 
son, or  family  sufferings,  prayer  becomes  more  necessary 
in  order  to  support  and  to  relieve  you.  Indeed,  nature,  as 
well  as  revelation,  teaches  this  lesson.  And  to  which  may 
be  added,  the  experience  of  Christians  has  ever  evinced, 
that  their  sufferings  have  had  an  influence  to  lead  them 
to  the  sensible  enjoyment  of  God,  to  which  they  were 
too  great  strangers  in  times  of  prosperity.  If,  therefore, 
your  siient  Sabbath  leads  you  to  converse  more  freely 
with  the  Lord  of  the  Sabbath  and  your  own  heart,  yoa 
have  reason  for  gratitude.  God,  though  he  has  appointed 
public  meaas,  on  which  it  is  our  <lu  .d,  never- 

theless does  not  confine  his  gracious  communications  to 
He  can  hear  your  prayer,  shine  upon  your  heart* 


The  Went  Sabbath. 

amd  enrich  you  with  grace  in  your  family,  as  well  as  in 
the  church,  when  he  is  pleased  to  confine  you  at  home* 
Thus  the  silent  Sabbath  has  its  duties  and  advantages  as 
well  as  pubic  ones,  and  has  made  many  a  Christian  to 

0  solitude  I    thou  friend  to  roving  thought, 
Time's  best  interpreter,  with  wisdom  fraar :.:  \ 
With  my  own  mind  conversing  calm  and  r  - 

1  find  Society  enough  hi  thee. 

Thy  stilness  helps  my  mem'ry  to  retrace 
Fast  joys  ;  to  recollect  the  time,  the  place, 
Where  once  my  favour  "d  hours  serenely  fbw'd, 
And  blest  experience  led  my  soul  to  God. 

:  silent  Sabbath  of  Ministers,  however  m  sone 
instances  painful,  has  very  important  duties.  This  will 
be  a  proper  season  for  examination  of  th-  and,  if 

confined  by  sickness,  to  exercise  that  faith  aud  patience 
which  they  have  preached  to  others.  St.  John  was  in  ike 
Spirit  on  the  Lord's  day;  but  it  was  when  an  exi»e  in  the 

:  Patmos.  There  the  Lord  gave  him  the  most  ani- 
mating views  of  Jesus,  and  enfolded  to  him  the  most  in- 
teresting subjects.  Silent  Sabbaths,  therefore,  to  Minis- 
ters are  frequently  attended  with  new  discoveries  of  the 
Lord :  it  is  a  time  to  trim  their  lamps,  that  they  may  ap- 

;he  brighter  when  again  called  to  their  public  duty. 
At  any  rate,  Ministers,  when  laid  by  from  their  usual 
work,  should  remember  that  their  Lord  knows  best  when 
to  employ  them  ;  and  if  he  has  no  need  of  their  present 
service,  they  certainiy  ought  to  employ  their  retirement  to 
preach  tc  themselves,  and  thus  they  will  most  assuredly 
preach  the  better  to  others. 

S 


194  The  Silent  SdbbatTu 

I  shall  conclude  bv  directing  you,  whether  ministers  of 
others,  in  your  silent  Sabbaths  to  reflect  on  that  happy  Sab* 
bath  in  reserve  for  you  in  glory,  where  no  silence  reigns, 
but  incessant  praise  shall  employ  your  heart  and  tongue  i 
There  you  shall  unite  with  the  general  assembly  of  the 
redeemed,  and  again  embrace  those  happy  pious  friends 
with  whom  you  once  enjoyed  the  sweets  of  Christian  love 
in  the  Church  and  family  below.  Then  you  shall 
breathe  in  heavenly  air  ;  no  tempest  shall  rage,  nor  vile 
temptations  distract  your  soul,  Joy,  peace,  love,  and 
holy  rapture,  without  the  shadow  of  imperfection,  shall 
be  your  happy  portion.  Your  Saviour,  though  once 
bleeding  on  the  cross,  you  will  behold  upon  his  brilliant 
throne,  while  his  sacred  smiles  shall  absorb  your  soul  ip 
unutterable  bliss  I  With  such  prospects  may  we  spend, 
our  Sabbaths  on  earth,  improve  every  vicissitude  of  time, 
and  eventually  share  in  that  rent  %vhich  remains  for  tfsc 
'"  of  God* 


LECTURE  XXVII. 


THE  BEING  OF  GOD. 


Psalm  lviii.  11. 
Verily  there  is  a  God. 


Great  God,  my  Maker,  and  my  King, 
Of  live  I'll  speak,  of  thee  I'll  sing; 
All  thou  hast  doi,e,  and  ail  itiou  dost 
Declare  thee  good,  proclaim  thee  just. 

Bcdoim. 


-L  HE  knowledge  of  the  being  of  a  God  is  the  first  prin- 
ciple of  religion.  It  is  with  no  small  degree  of  satisfaction 
that  I  select  this  subject  for  your  attention.  For,  it  is 
not  only  our  duty,  frequently  to  collect  the  evidences  of 
the  divine  existence,  which  cannot  fail  to  solemnize  our 
minds;  but  that  our  families,  children,  and  domestics 
may  be  taught  this  most  necessary  and  important  sub- 
ject. Indeed,  there  are  certain  seasons  of  atheistical  des- 
pondency incident  to  the  Christian  mind,  which  render 
a  discourse  of  this  kind  truly  desirable.  It  is  far  from  my 
intention  to  enter  upon  a  metaphysical  chain  of  thought; 
but  to  collect  the  most  familiar  evidences,  and  render 
them  to  you  as  plain  as  possible,  that  the  weakest  capacity 
may  be  instructed,  while  the  established  believer  may  be 
gratified. 

Notwithstanding  the  diversity  of  opinions  upon  the  infi- 
nite number  of  objects  and  subjects  with  which  mankind 
are  conversant,  there  is  no  one  in  which  the  whole  mass 
arc  united,  but  that  there  is  a  God.  We  live  at  a  period 
which  gives  us  the  advantage  of  a  general  history  of  mar*- 


196  The  Being'  of  God. 

kind,  and  particularly  of  those  heathen  nations  rvhiclr 
have  recently  been  discovered.  Gross  as  the  darkness 
may  be  which  covers  those  uncultivated  mortals,  there; 
prevails  universally  among  them,  a  persuasion  that 
there  exists  a  Being  to  whom  mankind  are  accountable. 
Though,  were  we  to  select  the  various  accounts  of  the 
depravity  which  accompany  their  belief,  and  the  ways  in 
which  they  express  it,  it  would  fill  us  with  horror.  The 
generality  of  mankind  acknowledge  that  there  is  a  Su- 
preme Being,  notwithstanding  their  diversity  of  opinions 
concerning  his  mode  of  existence,  attributes,  and  works ; 
and  this  is  quite  sufficient  to  create  in  our  minds  the  cer- 
tainty of  the  fact,  verily  there  is  a  God,  Suppose  we  next 
make  a  short  investigation  of  some  of  the  more  visible  parts 
of  our  world,  and  with  which  our  senses  are  conversant.-^ 
If  we  lift  our  eyes  and  behold  the  heavens,  the  sun,  the 
moon,  the  planets,  the  stars  ;  the  regularity  of  their  order, 
their  intrinsic  magnificence,  and  their  utility  to  mankind  ^ 
surely  they  will  teach  us  there  was  a  first  cause  which 
produced  their  existence,  and  must  still  preserve  them  in 
their  motions. — Survey  the  earth  with  its  vast  contents. 
Whence  those  mighty  waters  ?  Who  swells  their  bosom, 
and  fHIs  them  with  rage,  which  dismays  the  heart  of  the 
stoutest  mariner  ?  Whence  the  innumerable  variety  of 
its  finny  inhabitants?  Do  they  or  their  element  move  by 
chance  ?  What  arm  is  sufficient  to  still  the  foaming  bil- 
lows, or  to  stem  the  rolling  tide  ?  Surely  there  is  a  God 
who  formed  the  great  deep,  and  who  displays  his  awful 
presence  there  i — Let  vegetable  creation  lend  their  aid. 
Who  giveth  life  and  vegetation  to  trees,  plants,  and 
flowers?  Who  implanted  their  various  virtues,  and  en- 
riched them  with  nutritive  qualities  to  nourish  man  and 
least  ?  The  stately  oak,  the  towering  pine,  and  the  hum- 


The  Being  of  God.  19? 

ble  hyssop,  equally  proclaim  the  wisdom  of  that  God  who 
giveth  to  every  seed  its  own  body. — Animal  creation  like- 
wise affords  a  thousand  evidences,  in  different  forms,  to 
impress  the  mind  that  there  is  a  God.     How  vast  their 
number !  What  beasts  of  prey,  and  beasts  for  the  ser- 
vice of  men  !  The  winged  tribe,  if  possible,  more  numer- 
ous still !    The  lion  in   the  forest,  and  the  bird  on  the 
bush,  equally  defy  the  art   of  man.     Were  it  possible  to 
form  the  beautiful  plumage  of  the  one,  or  the  terrifying 
features  of  the  other,  still,  who  can  convey  life,  inspire 
with  strength  and  courage,  and  cause  the  winged  creature 
to  form  its  notes  ?  It  is  all  of  God,  and  man  must  be  silent 
and  adore. — Revolving  seasons,  and  the  various  events  of 
time  which  take  place  unforeseen  and  unaided  by  mortals, 
are  equally  calculated  to  assist  us  in  our  present  inquiry. 
We  have  our  light  and  our  darkness,  summer  and  winter, 
seed  time  and  harvest.     These  are   absolutely  determin- 
ed; and  the  barrenness  and  the  fruitfulness  of  either,  not- 
withstanding the  anxiety  of  mortals  frequently  to  reverse 
them,  demonstrate  the  being  and  the  sovereignty  of  God.— 
To  which  may  be  added,  the  revolutions  which  attend 
countries,   cities,   families,  and  individuals,  contrary  to 
human  fore-sight.  These  events,  which  daily  occur,  are 
of  themselves  sufficient  to  convince  us,  were  we  to  pay 
the  necessary  attention,  that  there  is  a  God. — The  struc- 
ture of  the  human  body,  with  its  vital  machinery,  are 
evident  demonstrations  of  the  being  of  God.     The  ex- 
quisite formation  and  variety  of  the  bones,  and  the  carti- 
lages by  which  those  bones  are  connected  ;  the  muscles, 
and  the  tendons  in  which  those  muscles  terminate  ;  the 
arteries  by  which  the  blood  is  conveyed  from  the  heart  to 
all  parts  of  the  body  ;  and  the  veins,  which  are  the  same 
canals  inverted;  by  which  the  blood  is  brought  back  to 
S2 


118  The  Being  of  God. 

the  heart  again  ;  the  powers  of  digestion,  chylificatron, 
and  the  circulation  of  the  blood ; — these  cannot  fail  to 
claim  your  admiration,  and  confirm  your  belief  in  an  in- 
finitely wise  and  Almighty  Creator. — Wonderful  as  the 
human  body  may  be,  the  soul  infinitely  exceeds  it  [  The 
mind,  possessed  of  capacious  powers  to  contemplate  uni- 
versal nature,  and  form  ideas  of  objects — the  judgment 
and  power  of  reasoning,  determining  right  and  wrong- 
How  strong  the  memory  to  retain  the  knowledge  of  events 
long  passed  I  The  affections,  love,  joy,  hope,  fear,  toge- 
ther with  the  power  of  the  will ;  these  must  necessarily 
lead  us  to  see  that  man  not  only  possesses  a  superior 
rank  in  this  lower  creation,  but  stands  a  witness  that 
there  is  a  God. — Let  us  go  a  step  further,  as  it  relates  to 
man,  and  more  immediately  to  ourselves.  Let  me  ask, 
Why  you  feel  a  consciousness  of  doing  wrong  ?  Can  habit 
acquire  this  sensibility  ?  If  this  be  urged,  from  whence 
came  the  first  conviction  of  error  ?  Depraved  as  mankind 
are,  this  consciousness,  more  or  less\  is  common  to  all- 
And  decs  not  this  conviction  in  your  own  breasts  receive  a 
material  acuteness  from  a  secret  persuasion  that  you  are 
accountable  for  your  actions,  and  lead  you  involuntarily 
to  anticipate  futurity,  and  persuade  you  there  is  a  God, 
to  whom  you  are  accountable  ?  I  presume  there  is  no  one 
of  this  family,  young  or  old,  but  will  as  soon  deny  his 
own  existence,  as  the  justness  of  these  remarks.  And  I 
?nay  venture  to  add,  these  form  an  evidence  of  the  being 
of  a  God  inscribed  on  the  tablet  of  your  conscience, 
which  you  have  more  or  less  occasion  to  read  every  day 
of  your  lives. — The  concluding  remark  I  shall  make,  is, 
on  the  departure  of  mortals,  by  death,  from  this  transi- 
tory state.  As  the  love  of  life  is  common  to  all  mankind, 
30  is  an  abhorrence  of  dissolution  by  death.    The  mo- 


The  Being  of  God.  199 

Barch  upon  his  throne,  surrounded  with  his  adulating 
courtiers,  enjoying  what  in  vulgar  opinion  may  be  de- 
nominated felicity,  starts  and  fears  to  die  on  the  ap- 
proach of  the  king  of  terrors  !  The  beggar,  too,  on  his 
bed  of  straw,  is  no  less  reluctant  to  resign  his  fleeting 
breath ;  and  were  he  possessed  of  ten  thousand  worlds, 
would  barter  the  whole  for  a  respite  from  the  grave. 
Whence  this  abhorrence  of  dissolution  ?  What  arm  im- 
pels the  blooming  youth,  the  busy  merchant,  and  the 
proud  sovereign  to  quit  their  enchanting  scenes,  re- 
sign their  breath,  and  lie  down  in  the  dust  of  death  ? 
To  this  we  reply  in  the  language  of  our  text,  Verity 
there  is  a  God,  and  to  him  all  men  must  bow. 

It  wiil  now  be  necessary  for  you  to  collect  the  remarks 
which  I  have  made.  The  natural  indelible  impression 
on  the  mind  of  man,  which  produces  a  general  consent 
that  there  is  a  God  ;  the  celestial  bodies  ;  vegetable  and 
animal  creation  ;  revolving  seasons,  and  the  various  events 
among  mankind ;  the  human  body,  and  the  capacious 
soul ;  together  with  the  departure  of  men  from  this  to 
another  state,  generally  against  their  will ;  these  are  suf- 
ficient evidences,  on  which  you  have  reason  to  believe 
that  there  is  a  God.  Yet,  infidelity  is  so  entwined  in  the 
human  heart,  in  its  present  degenerate  state,  that  a  fre- 
quent recital  of  the  evidences  of  this  great  truth  becomes 
absolutely  necessary  to  raise  the  lapsed  mind.  It  is  not 
uncommon  to  meet  with  persons  who  object  to  the  au- 
thenticity of  the  Bi3LE,  who  are  equally  deficient  in  the 
knowledge  of  the  evidences  of  the  Divine  Being, 
which  is  the  first  principle  of  universal  nature.  I  cannot 
but  remind  you,  that,  except  the  text,  which  I  have  merely 
used  as  a  motto  to  this  lecture,  I  have  not  made  any  quo- 
tation from  the  Scripture,  although  greater  evidence  of 


"00  The  Being  of  God. 

the  existence  of  God.  his  attributes  and  government,  are 
therein  dkplayed  in  a  more  comprehensive  and  sublime 
manner,  than  can  be  found  in  any  other  writing. 

Convinced  that  there  is  a  God,  and  that  man  is  a  ra- 
tional, accountable  creature,  it  is  highly  proper,  as  a 
necessary  improvement  of  this  discourse,  to  indulge  a 
few  serious  reflections.  Since  the  general  persuasion  of 
the  divine  existence  prevails  among  mankind,  how  is  it 
there  are  such  numberless  erroneous  opinions  concerning 
his  perfections  ?  As  a  conviction  of  guilt  in  the  human 
breast  is  almost  as  common  as  the  belief  that  there  is  a 
God,  how  can  man  be  happy  while  in  a  state  of  rebel- 
lion against  his  Maker  ?  If  wTe  ai*e  transgressors  against 
God,  how  can  our  crimes  be  pardoned ;  and  the  fountain 
of  our  vile  nature  be  changed  so  that  our  views  of  God 
may  be  correct,  and  our  happiness  be  secured?  In  all 
ages  men  of  various  descriptions  have  attempted  more  or 
less  to  answer  such  important  questions  ;  and  by  maxims 
of  philosophy  have  lent  their  aid  to  cultivate  mankind. 
But  the  evil  still  exists.  None  of  those  rules  have  been 
sufficient  to  inform  us,  if  God  can  or  will  pardon  trans- 
gressors !  And,  if  this  solemn  point  be  not  determined, 
it  is  impossible  we  can  be  truly  happy,  or  die  in  peace. 
Let  me  ask  you  what  impression  these  reflections  make 
upon  your  mind  ?  If  you  receive  them  aright,  they  will 
teach  you  the  absolute  necessity  of  God's  making  a 
revelation  of  his  mind  and  will  in  your  favour.  And 
it  is  with  joy  and  confidence  I  assure  you,  that  the  book 
we  call  the  Bible  contains  an  adequate  Revelation 
to  answer  the  important  purposes  of  his  glory  and  the 
salvation  of  sinners.  To  show  you  the  evidences  of  the 
Authenticity  of  the  Bible;  will  be  the  subject  of  my 
next  Lecture. 


LECTURE  XXVIII. 


THE  AUTHENTICITY  OF  THE  BIBLE. 

2  Peter  i.  16. 
We  have  not  followed  cunningly -devised  fables* 


The  works  of  rmn  inherit,  as  is  j^st, 
Their  author's  frailty,  and  return  to  dust; 
But  Truth  Divim  fur  ever  stands  secure, 
Its  he.ul  as  guarded,  as  its  base  is  sure; 
Fix\i  in  the  lolii:  g  flood  of  endless  years, 
The  pillar  at  th'  eternal  plan  appears, 
The  raving  storm,  and  dashing  wave  defies, 
JUis'a  by  that  Architect  who  built  the  skies. 

Corwper. 


IT  may  be  presumed,  from  the  words  of  our  text,  that 
there  were  persons  in  the  early  age  of  Christianity,  who 
insinuated,  the  disciples  of  Jesus  followed  fables  purposely 
to  delude  the  unwary.  So  far  from  this  being  the  case, 
Peter  asserts  that  himself,  with  others,  were  eye  wit- 
nesses of  the  glory  of  the  Lord.  The  number  of  the 
disciples  of  Christ  was  great ;  they  had  the  Old  Testa- 
ment writings  in  their  hands ;  and  had  every  desirable 
means  of  information  for  their  own  conviction  and  the 
benefit  of  others^ 

Closing  my  last  Lecture,  which  was  on  the  Being  of 
God,  we  made  some  reflections  by  which  you  could  not 
but  perceive  the  absolute  necessity  of  God's  making  a  new 
revelation  of  himself,  so  as  to  give  us,  as  sinners,  hope 
of  endless  bliss.  Agreeably  to  my  promise,  I  shall  now 
lay  before  you  a  few  plain  evidences,  that  the  Bible,  con- 
taining the  Old  and  New  Testaments,  comprises  the  ne- 
cessary revelation  of  God  to  men,  for  the  purposes  of  dis- 


202  The  Authenticity  of  the  Bible. 

playing  his  attributes  and  saving  sinners,  A  subject  so 
nearly  connected  with  your  most  important  interest,  I 
presume  will  not  fail  to  claim  your  attention  ;  and  I  hope 
"will  prove  so  far  beneficial,  as  to  convince  you  that  in  a 
profession  of  Christianity  you  have  not  followed  cun- 
ningly-devised fables. 

1.  Let  us  examine  the  Persons  who  wrote  the  Bible. 
These  were  not  a  set  of  men  of  one  language,  in  one 
country,  and  united  for  the  purpose  of  composing  a  vo- 
lume cunningly  devised,  to  delude  mankind,  or  to  promote 
their  own  temporal  interest.      On  the  contrary,    they 
lived  in  different  countries,  were  of  different  languages, 
unknown  to  each    other,    and  existed  in    various  ages 
through   a  course  of  several  thousand  years;  yet  their 
sentiments  perfectly  agree,  they  recite  the  same  histori- 
cal facts,  and  invariably  point  to  Messiah   as  the  great 
Personage  in  whom  a  guilty  race  should  be  saved.    None 
of  those  marks  which  are  essential  to  hypocrisy  or  to 
imposture  are  found  upon  them.     They  discountenanced 
rice,   and  practised  virtue.     They  sought  not  the  ap- 
plause of  men,   nor  worldly  wealth  and    honour ;    but 
exposed  themselves   to   poverty,    reproach,  and  death. 
What  is  very  remarkable,  those  persons  uniformly  con- 
fessed their  dependence  upon  God,  lived  a  life  of  devo- 
tion and  prayer,  and  in  all  that  they  wrote,  in  the  most 
solemn   manner   asserted,   Thus  saith  the  Lord.     Will 
you  suppose  such  a  set  of  men  capable  of  imposition? 
Are  there  any  marks  of  deception  upon  their  writings? 
There  are  none.  Have  not  the  writers  of  the  Bible  given 
more  rational  sentiments  of  the  perfections  and  works  of 
the  Almighty,  and  a  more  correct  view  of  man  in  his 
state  and  diversified  circumstances,  than  arc  to  be  found 
in  all  other  writings  ?  I  am  disposed  to  go  a  step  further* 


The  Authenticity  of  the  Bible.  505 

Have  the  opposers  of  the  Bible  exhibited  better  charac- 
ters  than  those  who  wrote  it  \  While  they  decry  that  vo- 
lume, and  attempt  to  prejudice-  the  unwary,  have  they 
put  a  volume  in  our  hands  more  moral,  instructive,  and 
calculated  to  relieve  the  woes  of  sinful  men  ?  They  cer- 
tainly have  not.  I  am  therefore  compelled  to  venerate 
the  characters  of  the  sacred  penmen.  And  I  am  like- 
wise obliged  to  acknowledge  that  none  but  a  set  of  men, 
raised  up  by  the  Almighty,  would  have  been  competent 
to  the  task  and  persevered  in  a  life  of  virtue,  amidst 
such  a  multiplicity  of  opposition. 

2,  I  shall  now  claim  your  attention  to  some  of  those 
peculiar  subjects  which  distinguish  the  Bible  from 
every  other  volume  presented  to  mankind.  Here  we  find 
the  most  ample  description  of  human  characters,  and  a 
discovery  of  the  fountain  of  their  depravity.  It  exhi- 
bits the  law  of  our  Creator  in  its  purity,  and  finds  man- 
kind under  its  curse,  through  transgressi  >n.  It  displays 
an  adequate  redemption  by  the  merits  of  Messiah,  with 
a  total  exclusion  of  all  moral  fitness  to  obtain,  or  to  re- 
ceive the  favour  of  God.  It  asserts  the  author  of  our  re- 
demption to  be  God  and  man  united  in  one  person,  and 
that  the  completion  of  that  redemption,  and  every  truth 
in  the  Bible,  centered  in  his  death  and  resurrection.  It 
discovers  a  way  in  which  the  fountain  of  iniquity  in  the 
heart  of  man  can  be  changed ;  and  enjoins  the  practice  of 
the  most  sublime  virtues,  unknown  in  the  schools  of  philo- 
sophy. God  is  reveaied  to  sinners  as  the  God  of  all 
grace*  It  provides  an  antidote  against  the  sting  of  death, 
and  hath  brought  life  and  immortality  to  light.  These 
are  a  few  of  those  subjects  which  distinguish  the  Bible 
from  all  other  writings;  and  these  are  the  very  subjects 
which  are  of  the  highest  consequence  to  sinners ;  and  it 


204  The  Authenticity  of  the  Bible. 

is  equally  observable,  that  none  but  sensible  sinners  cor- 
dially received  those  distinguishing  truths  to  their  hearts. 
From  whence  could  such  peculiar  sentiments  proceed  ? 
Not  from  men  unassisted,  for  they  are  not  only  beyond 
the  reach  of  human  minds  to  have  devised,  but  are 
contradictory  to  our  carnal  conceptions,  and  are  ex- 
tremely mortifying  to  our  pride.  I  must,  therefore,  con- 
sider the  peculiar  sentiments  of  the  Bible,  as  a  weighty 
argument  in  favour  of  its  authenticity  ;  and  instead  of  its 
being  a  cunningly-devised  fable,  believe  that  holy  men  of 
old  wrote  as  they  were  moved  by  the  Holy  Ghost. 

3.  Whoever  reads  the  Bible,  must  perceive  that  it  con- 
tains many  prophetic  declarations;  which,  if  fulfil- 
led in  their  time  and  manner,  must  afford  you  another 
evidence  that  this  book  is  not  a  cunningly-devised  fcible. 
The  knowledge  of  future  events  is  confessedly  known 
only  to  God,  and  to  those  to  whom  he  shall  reveal  them. 
We  find  prophecies  concerning  Egypt,  Ninevah,  Baby- 
lon, and  the  Hebrews,  which,  with  the  history  of  their 
certain  accomplishment,  leave  no  room  to  doubt  of  their 
being  under  the  administration  of  God  ;  and  that  those 
who  declared  the  prophecies  were  inspired  by  him. 
The  great  portion  of  prophecies  were  directed  to  the  ap- 
pearance, work,  and  benefits  of  Messiah  ;  that  he  should 
come  before  the  Jewish  government  and  the  second  tem- 
ple were  destroyed  ;  that  he  should  be  born  of  a  virgin 
of  the  tribe  of  Judah  and  the  seed  of  David ;  particu- 
larly that  he  should  die  a  violent  death,  bring  in  ever- 
lasting righteousness,  and  make  his  soul  an  oiTering  for 
sin.  All  which  have  been  minutely  fulfilled  in  the  coming 
of  Jesus  Christ,  and  in  no  other  person.  To  which  also 
I  may  add  the  predictions  made  by  Jesus  himself,  con- 
cerning the  future  conduct  of  his  disciples,  and  of  Judas 


The  Authenticity  of  the  Bible.  205 

tfi  particular;  his  own  sufferings,  death,  resurrection, 
and  ascension  to  heaven ;  the  overthrow  of  Jerusalem 
by  the  Romans,  and  the  success  of  his  spiritual  kingdom 
through  successive  ages  in  the  world,  notwithstanding 
every  opposition.  Not  to  know  that  those  predictions 
were  fulfilled,  is  to  be  totally  ignorant  of  the  Bible,  the 
history  of  nations,  the  present  state  of  the  Jews,  and  of 
the  Christian  Church,  which  is  spreading  far  and  w ide 
over  the  whole  earth.  So  far,  therefore,  my  fellow  Chris- 
tians, from  your  having  followed  cunningly-devised  fables, 
the  Bible  contains  the  councils  of  Jehovah,  to  which  he 
has  borne  the  most  indisputable  testimony,  by  their  mi- 
nute and  certain  accomplishment  in  the  face  of  the  whole 
world. 

4.  The  moral  change  which  the  truths  of  the  Bible 
has  produced  in  the  minds  and  conduct  of  sinful  men 
is  a  great  evidence  of  its  authenticity.  Indeed,  very  few 
of  the  opposers  of  Revelation  but  what  readily  admit 
Ihe  justness  of  this  remark.  Men,  devoted  to  intemper- 
i  cruel,  profligate,  ungodly,  have  been  so  changed  in 
their  hearts  and  lives,  as  to  become  virtuous  and  useful 
members  of  society.  Many  who  were  enveloped  in  error, 
sensuality,  and  idolatry,  were  turned  from  dumb  idols  to 
serve  the  living  and  true  God.  Nor  was  this  changing 
influence  confined  to  the  early  ages  of  Christianity. 
There  is  no  age,  no  clime,  no  place  where  the  Gospel  has 
been  faithfully  preached,  but  what  it  has  proved  the 
Jioiver  of  God  unto  salvation,  to  every  one  that  believed* 
Every  sinner,  converted  from  the  error  of  his  way  to 
virtue  and  truth,  is  a  living  witness  of  the  authenticity 
of  the  Bible.  I  will  also  add,  the  utility  and  sufficiency 
of  the  scripture firecefite  to  direct,  in  the  paths  of  life* 
and  the  government  of  the  heart ;  its  promisee  to  support, 
T 


JM  The  Authenticity  of  the  Jlibk. 

and  to  reconcile  under  the  numerous  ills  of  life,  and  the 
holy  consolation  that  millions  have  enjoyed  in  conflict 
with  death ;  these  produce  abiding  evidences  that  the 
Bible  is  of  God.  I  want  no  further  internal  evidence  of 
the  authenticity  of  the  Bible,  than  the  lirely  picture 
which  I  find  it  to  contain  of  my  own  heart  in  all  its  opera- 
tions :  it  opens  sources  adequate  to  my  various  necessities, 
leads  me  to  my  God,  and  assures  me  of  future  immor- 
tality. 

I  might  now  proceed  to  show  you  the  antiquity  of  the 
Bible ;  the  history  of  its  preservation ;  that  although 
kings  and  emperors  may  liave  made  an  improper  use  of 
it,  by  blending  a  profession  of  it  with  civil  powers,  yet  in 
itself  disclaiming  all  alliance  with  worldly  governments, 
k  solicits  not  their  aid  for  its  preservation  and  progress. 
I  might  examine  some  of  those  extraordinary  miracles 
which  are  recorded  in  it ;  each  of  which  would  form  a  still 
greater  weight  of  evidence,  that  we  have  not  followed 
cunningly -devised  fables  ;  but,  the  limits  of  our  Lectures 
will  not  allow  me  to  pursue  them.  Enough,  I  hope,  has 
been  said  to  afford  this  family  some  instruction  upon  a 
subject  of  such  importance.  Li  the  list  of  evidences  I 
should  have  named  the  moral  character  of  Jesus 
Christ  ;  an  examination  of  which  is  of  great  weight  to 
determine  the  virtue  of  his  religion.  But  this  pleasing 
part  of  the  subject  you  recollect  I  have  already  attempted 
to  explain  in  the  twenty-third  Lecture. 

Let  me  now  entreat  you  to  make  these  evidences  fa- 
miliar with  your  mind.  The  faith  of  God  is  built  on 
truth.  Christianity  has  stood  the  test  of  its  most  violent 
opposcrs.  Permit  me  to  ask  each  of  you,  if  you  arc  so- 
lemnly conscious  of  ycur  sinfulness  and  accountability  to 
God  ?    What  expedients  have  you  tried  to  produce  peace 


The  Authenticity  of  the  Bible.  207 

in  yonr  breasts  ?  Until  you  are  made  to  feel  the  dire  ef- 
fects of  sin  in  your  own  persons,  you  never  will  properly 
estimate  the  blessings  of  Revelation,  It  is  too  often  found, 
that  men  oppose  the  Bible,  because  they  deny  their  own 
depravity,  and  are  unwilling  to  live  beneath  the  Scrip- 
ture precepts.  I  sincerely  wish  you  may  know  the  vir- 
tue of  the  Gospel  in-  your  own  experience,  and  live  be- 
neath its  cheering  influence  through  all  the  changes  of 
your  lives.  Plead  for  the  influence  of  the  same  Spirit 
who  inspired  the  sacred  writers  to  compose  the  volume, 
to  open  its  truth  to  your  hearts,  and  make  them  operative 
in  your  lives.  Render  unto  God  thanksgiving  for  the 
new  Revelation  of  his  will  in  Christ  for  saving  sinners. 
What  would  have  been  the  state  of  fallen  men,  if  God 
had  not  arisen  upon  us  by  the  light  of  his  word  I  Testify 
your  gratitude  by  living  under  the  holy  precepts  of  the 
Gospel,  that  you  give  no  occasion  to  contradict  your  pro- 
fession ;  and  be  assured  that  the  word  which  has  hither- 
to been  a  light  unto  your  feet,  and  a  lamp  unto  your 
paths,  will  conduct  you  safe  to  the  end. 


LECTURE  XXIX. 


CHRIST  A  PHYSICIAN. 

Matt.  ix.  35. 

And  Jesus  wait  about  all  the  Cities  and  Villages,  healing 
every  sickness,  and  every  disease  among  the  people. 


rhv'ician  of  my  sin-sick  soul, 
To  thee  I  b:ing  my  case; 

My  raging  malady  controul, 
And  heal  uic  by  thy  grace* 

Pity  the  anguish  I  endure, 
See  how  1  mourn  and  pine; 

For  never  can  I  hope  a  cure 
From  any  hand  but  thine. 


IjY  the  history  of  Jesus  Christ  we  are  taught  to  revere 
him  as  a  benevolent  Physician  to  the  bodies  and  the  souls 
of  men.  It  was  long  foretold,  as  characteristic  of  Mes- 
siah, that  by  his  power  the  eyes  of  the  blind  should  see 
out  of  obscurity,  and  the  ears  of  the  deaf  should  be  un- 
stopped; the  lame  man  should  leap  as  an  hart,  and  the 
tongue  of  the  dumb  sing.  This  was  both  literally  and 
morally  accomplished  by  Jesus,  the  Physician  of  value' 
who  went  about  the  cities  and  villages  healing  every 
sickness  and  every  disease  among  the  people,  by  the  word 
of  his  mouth.  It  is,  however,  evident,  Jesus  did  not  learn 
the  medical  art  of  man  ;  whatever  cures  he  performed, 
were  by  the  exertion  of  that  innate  virtue,  which,  at  his 
pleasure,  he  was  able  to  communicate. 

If  there  were  no  diseases,  there  could  be  no  need  of  a 
physician  ;  if  man  had  not  sinned,  he  would  have  known 
no  sorrow.    Soul  and  body  are  infected,  and  the  natural 


Christ  a  Physician.  209 

diseases  of  the  one  characterise  the  evils  of  the  other. 
Not  one  of  human  nature  exempt ;  A  seed  of  evil  doers  > 
children  that  are  corrupters ;  they  have  forsake?!  the 
Lord ;  they  have  firovoked  the  Holy  One  of  Israel  to 
anger.  The  whole  head  is  sick,  and  the  whole  heart  ?> 
faint.  From  the  sole  of  the  foot  even  unto  the  head* 
there  is  no  soundness  in  it,  but  wounds  and  bruises  and 
jiutrifying  sores;  and,  what  adds  to  the  misery  of  sin- 
ners, is,  they  are  utterly  insensible  of  their  state,  and 
reject  relief.  So  true  are  the  words  of  Jesus,  The  whole 
need  not  a  Physician,  but  they  that  are  sick.  Indeed, 
such  is  the  stupifaciion  of  the  sinner,  there  is  an  absolute 
necessity  for  the  exertion  of  the  Physician's  power  to 
bring  the  subject  to  a  state  of  sensibility.  This  is  God's 
method.  I  wound  and  I  heal.  The  Lord  does  not  make 
every  man  feel  alike  the  evils  of  his  heart ;  yet,  all  are 
taught  to  know  the  evil  and  demerit  of  sin  in  such  a  degree 
as  to  be  convinced  they  cannot  heal  themselves,  and  that 
Christ  alone  can  make  them  whole. 

These  preliminary  remarks  on  the  moral  state  of  man, 
were  necessary  to  my  naming  the  subject  of  this  discourse. 
To  present  a  physician  to  a  man  in  health,  would  be  an 
insult;  but,  to  a  person  sensible  of  disease,  it  is  an  in- 
stance of  friendship.  Presuming  you  are  made  sensible 
of  the  nature,  malignity,  and  demerit  of  sin  ;  permit  me 
to  give  you  a  few  general  outlines  of  the  character  of 
Jesus  as  the  Physician  of  value  ;  and,  may  he  graciously 
perform  his  invaluable  office,  by  granting  you  the  healing 
balm,  which  shall  infallibly  effect  your  restoration. 

1.  No  man  can  be  deemed  a  physician  unless  lie  know* 

the  nature,  process,  period,  and  consequences  of  disease  ; 

for  this  is  indispensably  necessary  to  the  application  of 

remedy.    Jesus  Christ  need  not  any  one  to  testify  what 

2T 


210  Christ  a  Physician, 

was  in  man,  for  he  knew  what  was  in  man*  His  dis- 
courses on  fallen  humanity,  maybe  deemed  lectures 
on  the  anatomy  of  the  soul.  While  ancient 
philosophers  marked  only  the  outward  conduct,  Jesus 
penetrates  the  heart,  and  discovers  its  most  latent  evils. 
In  the  sacred  Scriptures,  our  great  Physician  has  laid 
open  the  thoughts  and  the  imaginations  of  the  heart,  the 
origin  of  its  depravity,  its  operations,  and  its  ^tendency, 
so  that  the  enlightened  mind  may  perceive  its  own  like- 
ness. Still  more;  Jesus,  by  the  power  of  his  Spirit, 
probes,  if  I  may  so  say,  the  heart  of  a  sinner,  and  makes 
him  feel  the  nature  and  consequences  of  human  guilt. 
Thus  far  is  Jesus  a  competent  Physician,  and  if  you  have 
been  under  his  hand,  he  has  convinced  you  that  the  heart 
is  deceitful  above  all  things,  and  desperately  wicked, 
No  light  of  science,  no  efforts  of  dim  reason,  could  have 
produced  this  new  discovery  in  your  breast ;  the  effect  of 
which  has  led  you  to  God,  humbled  your  heart,  made  you 
justify  the  honours  of  the  Lord  in  his  law  which 
demns  you  to  death,  and  creates  in  you  a  cry  for  an  ap- 
plication of  the  healing  balm  of  Jesus  the  all-sufncieir 
Physician  to  save  you. 

2.  For  your  consolation  let  me  inform  you,  Jesus,  the 
Physician  for  sinners,  possesses  the  means  for  perfecting 
their  cure.  What  then  is  that  sovereign  balm  which  u- 
fectually  cures  such  multitudes  in  so  w retched  a  state  : 
Jt  is  his  blood,  his  own  most  precious  blood  1  By  his 
strifies  we  are  htalcd.  Wonder,  O  heavens,  and  be 
astonished,  O  earth  !  the  Physician  dies  to  let  the  patient 
live  !  Here,  weeping  sinners,  here  in  the  Saviour's  pierced 
heart,  is  the  fountain  opened  to  the  house  of  David,  and 
to  the  inhabitants  of  Jerusalem,  for  sin  and  for  unclean- 
ness.    This  precious,  this  efficacious  remedy  for  sinful 


Christ  a  Physician.  211 

tnan  was  predetermined  in  the  council  of  heaven,  it  was 
realized  on  mount  Calvary,  and  it  receives  its  virtue 
from  the  dignity  of  the  Physician,  who  is  Emmanuel,  God 
with  us.  O  for  a  believing  heart  to  stand  by  the  cross, 
contemplate  our  great  Physician,  bathed  in  sweat,  in 
tears,  and  in  blood  !  Jesus  knew  the  absolute  necessity  of 
fulfilling  every  demand  of  the  transgressed  law,  in 
precept  and  in  penalty  ;  equally  so  of  expelling  the  poison 
of  sin  from  our  hearts,  in  order  to  our  effectual  cure. 
For  this  he  suffered,  the  just  for  the  unjust,  that  he 
might  bring  us  unto  God.  Thousands  of  sinners  of  the 
deepest  dye,  have  received  this  precious  remedy  of  Em- 
manuel's blood,  have  been  made  happy  in  time,  trium- 
phant in  death,  and  glorious  in  eternity. 

3.  On  this  subject  we  have  farther  to  say,  that  the 
mere  possession  of  medicine,  however  excellent,  cannot 
;  it  must  be  applied.  It  is  with  real  joy  that  we 
assert,  Jesus  our  Physician  applies  the  healing  balm  to 
the  wounded  sinner's  heart,  in  time,  in  quantity,  and  in 
continuance.  To  know  Jesus  to  be  the  Physician  of  value 
il  excellent ;  but,  to  receive  him  as  our  Physician  is  infi- 
nitely better  !  The  application  of  his  celestial  medicine 
he  performs  only  by  his  Spirit  and  his  word.  He  sent  his 
word,  and  healed  them.  As  the  spirit  reveals  the  balm, 
the  word  of  promise  is  our  warrant  to  enjoy  it  as  our  own. 
No  cure  from  Christ  but  in  this  way.  Many  professedly 
take  the  word,  which,  in  itself,  is  only  as  the  Physician's 
viah  which  can  be  'of  no  use  to  the  patient  without  the 
cordial.  It  is  the  Spirit  of  God,  in  and  by  the  Gospel, 
which  conveys  and  applies  the  virtue  of  Christ  to  the 
soul  of  man.  To  this  we  have  the  joint  testimony  of  pri- 
mitive saints :  Now,  said  Paul,  we  have  received  not 
the  sjiirit  of  the  world,  but  the  S/iirit  which  is  oj  GoJj 


2J2  Christ  a  Physician. 

that  we  might  know  the  things  that  are  freely  given  t0 
us  of  God.  When  Jesus  graciously  designs  the  cure, 
every  obstruction  yields.  The  grossest  darkness  is  ex- 
pelled by  the  rays  of  his  light ;  and  the  most  hardened 
heart  dissolves  on  an  application  of  his  precious  blood. 
The  vilest  temptations,  raging  in  the  breast  like  the  bois- 
terous lake  of  Genesareth,  subsides,  when  Jesus  cries, 
Peace,  be  stilL  The  man  who  habitually  lived  at  a  dis- 
tance from  God,  is  taught  celestial  breathing  in  holy 
prayer ;  an  eager  appetite,  unknown  before,  is  created 
after  the  bread  of  life ;  and  lively  animation  is  found  in 
every  faculty  of  the  soul,  to  perform  the  commands  of  a 
gracious  God.  Happy  are  those  who  are  the  subjects  of 
such  distinguishing  goodness  !  Raised  from  a  bed  of  sick- 
ness, how  charmingly  we  prize  the  blessing  of  health !  and 
as  David  admirably  expresses  it,  our  youth  is  renewed 
like  the  eagles.  Infinitely  greater  pleasure  do  those  enjoy 
who  are  delivered  from  the  mortal  disease  of  sin,  through 
the  merciful  loving  kindness  of  Jesus  the  Redeemer  and 
Physician  of  sinners !  They  cannot  but  feel  his  love,  own 
his  grace,  and  exclaim,  Bless  the  Lord,  O  my  soul,  who 
forgivcth  all  thine  iniquities,  whohealeth  all  thy  diseases, 
and  who  crowneth  thee  with  loving  kindness  and  tender 
mercies. 

4.  Of  Jesus,  the  divine  Physician,  I  have  yet  to  say, 
he  raises  none  but  .  such  as  are  incurable  by  man. 
The  more  desperate  the  case,  the  more  welcome  to  his 
heart,  and  suitable  to  manifest  his  power.  Saul  of 
Tarsus,  the  Jailer,  Mary  Magdalene,  the  Thief  upon  the 
cross,  and  numberless  other- sinners  of  the  deepest  dye, 
evince  this  truth.  This  blessed  Physician  never  leaves 
lis  patient ;  he  lovcth  at  all  times,  and  hateth  putting 
away.    No  case  yet,  or  ever  will  fail  in  his  hand.    Ms 


Christ  a  Physician .  213 

**oney  nor  price  did  Jesus  ever  take  for  the  multitude  of 
cures  he  performed  ;  but,  at  the  same  time,  he  never 
fails  to  secure  the  hand  and  the  heart  of  his  patients  ;  so 
that,  with  ardor  they  commend  his  worth  and  celebrate 
his  praise  I  His  cures  are  radical.  They  who  obtain 
mercy  to  believe  in  him,  shall  not  die  eternally.  He  most 
sweetly  assures  every  one  whom  he  heals,  that  he  will 
in  due  time  convey  them  to  glory,  where  all  tears  shall 
be  wiped  from  their  eyes ;  no  more  natural  nor  moral 
death  shall  pass  upon  either  their  bodies  or  their  souls  ; 
neither  shall  there  be  any  more  pain ;  but  the  Lamb, 
who  is  in  the  midst  of  the  throne,  shall  lead  them  unto 
fountains  of  living  waters,  and  enjoy  an  eternity  of  bliss  ! 

Here  we  might  conclude  our  discourse,  but  it  is  of 
infinite  importance  for  us  to  know,  if  Jesus  be  our  Phy- 
sician ?  Certain  it  is,  we  must  either  perish  under  the 
painful  disease  of  sin,  or  be  indebted  to  the  healing  balm 
of  the  Redeemer's  blood.  Although  sinful,  diseased  man- 
kind may  justly  be  said  to  occupy  the  world  as  one  vast 
hospital,  yet  how  few  are  found  in  Immanuel's 
ward  !  Should  you  feel  the  hidden  evils  of  your  heart, 
and  earnestly  implore  the  visit  of  our  gracious  Physician, 
you  have  every  encouragement  in  your  favour.  Your 
case,  however  obstinate,  is  not  too  hard  for  the  Lord. 
The  many  cures  left  on  record  in  the  Scriptures,  which 
he  performed  on  the  deaf,  the  dumb,  the  lame,  the 
blind,  the  distracted  demoniac,  the  loathsome  leper,  the 
long-standing  infirmity  ;  all  these,  while  they  proclaim 
the  power  of  Jesus  to  heal  to  the  very  uttermost,  affords 
you  encouragement  to  plead  his  aid.  Go,  try  his  skill ; 
he  never  turns  away  the  soul  that  knocks  at  Mercy's 
door. 

I  presume  to  hope,  some  now  hear  me  who  are  wit- 


214  Christ  a  Physician. 

ncsses  of  the  healing  virtue  of  the  Lord.  You  have  little 
occasion  for  me  to  remind  you  of  the  debt  of  gratitude  antf 
love  you  owe  to  him.  Remember,  you  have  perpetual 
need  of  his  care,  while  exposed  to  sin,  temptation,  and  the 
sorrows  of  the  world.  Jesus  can  make  your  severest  suf- 
fering prove  as  medicine  to  establish  the  health  of  your 
souls ;  and  likewise  bless  those  means  which  may  be  used 
for  your  recovery,  when  the  body  is  cast  on  a  bed  of  sick- 
ness. Take  this  Jesus,  employ  him  as  yourFAMiLT 
Physician  ;  and  may  you  perpetually  enjoy  the  cordials 
of  his  love,  and  await  with  confidence  the  period  of  your 
dismission  to  the  bliss  of  eternity  ! 


LECTURE    XXX. 


THE  BURNING  BRAND  EXTRICATED. 

Zech.  iii.  2. 
Is  not  this  a  brand  filucked  out  of  thejirc  I 

With  Satan,  my  accuser  near, 

My  spirit  trembled  when  I  saw 
The  Lord  in  majesty  appear, 

And  heard  the  thunders  of  his  law. 

Now,  Satan,  thou  hast  lost  thy  aim, 

Against  this  brand  thy  threats  arc  vain; 
Jesus  has  pluclc'd  it  from  the  flame, 
And  who  shall  put  it  in  again? 

V  V  HAT  strong  language  is  this,  to  describe  the  salva- 
tion of  a  sinner  by  the  immediate  arm  of  the  Lord 
Redemer  !  It  was  applied  to  Joshua  the  high  firiest ; 
but  is  equally  true  of  all  the  patriarchs,  prophets,  mi- 
nisters, and  people  of  God,  who,  by  nature,  as  burning 
brands,  experience  the  power  of  God  in  their  deliver- 
ance, and  then  are  prepared  to  serve  and  honour  their 
adored  Deliverer.  While,  therefore,  I  shall  attempt  to 
explain  this  interesting  passage  of  Scripture,  may  God 
vouchsafe  to  accompany  our  efforts  with  his  blessing. 

1.  Our  attention  is  first  called  to  reflect  on  that  well 
known  element  which  constitutes  the  most  material  figure 
in  the  text.  Fire  is  a  Scripture  emblem  of  the  anger  of  an 
holy  and  just  God.  Thus  saith  the  Lord,  AJlre  is  kind- 
led  in  mine  anger,  and  shall  burn  to  the  lowest  helL  Our 
God  is  a  consuming  fire.  It  is  solemnly  declared,  Hit 
hand  shall  find  out  all  his  enemies,  and  shall  make  them 
as  a  fiery  oven  in  the  time  of  his  anger.  The  perpe- 
tuity of  this  fire  our  Lord  hath  declared,  by  its  being 


216  The  burning  Brand  extricated. 

unquenchable,  and  enduring  for  ever  and  ever.    What 
a  fearful  thing  is  it  to  fall  into  the  hand  of  the  living  God  I 
Here  it  may  be  asked,    il  How  can  this  awful  description 
consist  with  the  character  of  the  ever  blessed  God  ?  Can 
his  wrath  burn  like  fire  against  the  creatures  he  hath 
formed  ?"  It  is  just.     The  cause  of  his  indignation  is  sin. 
We  have  transgressed  his  holy,    just,    and  good  law. 
Therefore  it  is  said,  Before  him  went  a  fiery  law.  When 
God  appeared  to  Moses  on  the  mount,  to  deliver  to  him 
the  two  tables  of  the  lav/,  it  was  in  awful  fire,  smoke, 
thunder,  and  lightning.    Awful  indeed  !    Were  it  not  that 
sin  is  as  hardening  as  it  is  polluting,  these  solemn  truths 
would  make  the  most  abandoned  sinner's  heart  tremble  I 
2.  We  next  cast  our  eye  on  the  sinner  in  his  sins,   the 
brand  burning  in  the  fire.     A  brand  is  a  piece  of  wood, 
or  branch  of  a  tree,   which  once  possessed  the  powers  of 
vegetable  life.     It  is  therefore  a  fit  emblem  of  man,  who, 
by  union  with  Adam,  our  first  parent  and  representative, 
possessed  the  excellence  of  moral  life.     But,  by  sin  the 
human  race  are  cut  down,  and  each  individual  by  nature 
and  by  practice  are  justly  deserving  the  wrath  of  God, 
and  are  as  brands  in  the  midst  of  the  burning.     By  sin 
came  death,  in  all  its  possible  forms.     By  one  man's  dis- 
obedience many  were  made  sinners.     This  is  the  source 
of  human  crime,  and  every  conscious  breast  must  feel  a 
fountain  of  corruption  within  itself,   impelling  to  every 
act  of  disobedience.     The  justice  of  God  cannot  but  pur- 
sue  the  transgressors  of  his  law  ;  and  the  Almighty  hath 
declared,    Wickedness  burnt th  as  the  fire  ;  it  thai!  de- 
vour the  briers  and  thorns,  and  shall  kindle  in  the  thickets 
of  the  forest ;  and  they  shall  mount  u/i  like  the  lifting 
uji  of  smoke.      Through  the  wrath  of  the  Lord  of  hosts 
is  the  land  darkened,  and  the  /leo/ue  shall  be  as  the  fuel 


The  burning  Brand  extricated*  217 

-  $f  the  fire.  This  is  a  subject  which  shou'd  create  in  each 
of  us  the  most  solemn  sensibility.  If  we  observe  human 
nature  as  under  the  special  eye  of  God  in  this  life,  we 
shall  find  that  sin  and  punishment  are  companions.  Sin- 
ful man*  like  a  brand  in  the-fire,  is  consuming  his  time 
in  vanity,  and  his  mental  powers  in  folly.  But  there 
are  sins  of  intemperance,  with  others  of  too  vile  a  nature 
-to  be  named,  which  have  &  direct  tendency,  gradually 
to  consume  the  body  and  destroy  the  soul  of  both  young 
and  old.  Such  persons  consume  so  fast,  that,  according 
to  David,  they  live  not  out  half  their  day**  Alas!  ho\r 
many  parents  and  families-have  felt  the  severity  of  dis- 
obedience and  wickedness  in  their  near  connections,  and 
have  witnessed  their  ruin  by  following  them  to  an  un- 
timely grave  !  I  could  pursue  this  subject  further,  and  by 
4he  aid  of  God's  unerring  word,  realize  their  still  more 
awful  state;  but  enough  I  hope  has  been  said  to  awaken 
your  attention,  and  aid  your  consciousness  of  the  direful 
effects  of  sinning  against  so  good  and  holy  a  God.  How- 
ever, justice  to  my  subject,  as  wTell  as  matter  of  fact,  lead 

-me  to  review  my  text,  and 

3.  To  show  you  a  very  affecting  instance  of  the  sin- 
ner's state.  See,  the  brand  lies  dormant  in  the  fire,  burn- 
ing and  consuming,  without  power  to  extricate  itself.! 
Just  so  is  sinful  man  ;  insensible  of  guilt,  and  without  in- 
clination or  ability  to  change  his  unhappy  state.  Proud 
nature  may  arise  and  attempt  to  contradict  this  fact,  but 
it  is  too  positive  to  be  denied.  How  strongly  is  this 
truth  declared  by  Isaiah !  Let  favour  be  shown  to  the 
wicked^  yet  will  he  not  learn  righteousness  :  in  the  land 
.of  uprightness  will  he  deal  unjustly,  and  will  not  be- 
hold the  majesty  of  the  Lord.  Lord,  when  thy  hand  is 
lifted  u/i }  they  will  not  see.  This  is  a  jiist  description  o£ 
If 


£18  The  burning  Brand  extricated* 

the  will  and  ability  of  fallen  nature;  and,  to  such  aJ 
are  disposed  to  dispute  it,  I  Will  only  say,  if  man  has 
power  to  repel  the  force  of  his  corrupt  propensities,  and 
deliver  himself  from  the  demerit  of  his  offences,  why- 
does  he  not  accomplish  it  ?  Why  not  escape  from  the 
awful  burning  ?  Why  let  practice  so  glaringly  contradict 
avowed  sentiment?  But  such  declamation  of  thoughtless 
sinners  does  but  prove  more  forcibly  the  impossibility  of 
man  to  save  himself ;  or,  as  a  brand,  to  escape  from  the 
burning  flame.  What  then  shall  we  do  ?  Glory  be  to 
the  riches  of  mercy !  that  which  is  impossible  with 
man,  is  possible  with  God.  This  leads  me,  with  great 
pleasure,  to  review  my  text  again,  and 

4.  To  explain  to  you  the  conversion  of  a  sinner  ai 
a  brand  plucked  from  the  fire.  The  Agent  in  this 
great  work  is  Jesus,  the  Son  of  God.  We  are  delivered 
from  wrath  through  him.  Thee  is  none  other  name 
by  whom  we  can  be  saved,  but  by  the  name  of  Jcsum 
Christ.  His  ability  to  pluck  a  sinner  as  a  brand  from  the 
burning,  not  only  arises  from  the  divinity  of  his  Person, 
but  from  his  having  paid  down  to  justice  the  price  of  his 
infinitely  precious  blood,  as  the  ransom  of  his  people.  I 
may,  therefore,  with  confidence  say,  Jesus  having  pur- 
chased his  people,  who,  by  nature,  are  children  of  wrath, 
even  as  others,  has  a  legal  right  to  deliver  them  from 
their  wretchedness,  and  pluck  them  as  brands  from  the 
burning.  Glory  be  to  this  Almighty  Saviour  for  the 
plenitude  of  his  redemption,  and  for  the  exertions  of  his 
converting  grace! — To  /duck  is  a  word  which  expresses 
an  instantaneous  exertion,  implying  danger  in  the  sin- 
ner who  is  rescued  f"om  destruction,  and  power  and  good 
will  in  the  blessed  Saviour.  It  equally  signifies  a  change 
of  place  and  state.     The  sinner  is  delivered  from  the  ha- 


The  burning  Brand  extricated.  219 

kit,  the  love,  and  the  practice  of  sin  ;  from  beneath  the 
carse  of  the  law,  and  his  desert  of  the  fire  of  hell ;  for 
the  purpose  of  enjoying  the  pardon,  peace,  and  felicity 
of  faith,  in  the  Lord  Jesus.  Of  such  deliverances,  how 
many  are  recorded  in  the  Bible  ?  You  will  instantly  re- 
collect Mary  Magdalene,  the  Jailor,  and  Saul  of  7br- 
su8.  Nor  can  you  omit  the  singular  instance  of  the  Thief 
upon  the  cross,  who,  evidently,  was  a  brand  plucked  from 
the  fire.  Happy  will  it  be  for  you  if  your  breast  can 
witness  so  great  a  deliverance  for  yourselves  ;  each  ad- 
vancing as  a  testimony  of  the  power  and  love  of  Jesus, 
exclaiming  with  sacred  ardour,  u  Jesus  hath  plucked  me 
as  a  brand  from  the  burning.''  If  so,  you  can,  with  sen- 
sibility, accompany  me  in  a 

5.  Lesson  of  instruction  which  our  text  can  afford. 
A  brand  extricated  from  the  fire,  is  yet  flaming  and 
smoking.  This  is  perfectly  consonant  to  the  sensibility  of 
a  converted  sinner.  He  yet  feels  the  power  and  guilt  of 
sin.  His  mind  is  conscious  of  extreme  ignorance  of  God, 
Christ,  and  eternity ;  and  is,  if  I  may  so  say,  covered  as 
with  the  smoke  of  hell.  Saul  of  Tarsus  was  no  sooner 
plucked  as  a  brand  from  the  burning  of  his  persecution 
and  guilt,  than  he  cried,  Lord,  what  wilt  thou  have  me 
to  d>  ?  Peter  exclaimed  on  his  conversion,  De/iart  from 
me,  for  I  am  a  sinful  man,  O  Lord.  Every  one  called  by 
grace  knows  and  feels  the  wretched  state  to  which  sin  re- 
duced them  ;  they  are  taught  to  lament  the  many  year* 
they  had  been  consuming  their  time,  their  bodies,  and 
their  souls  in  a  course  of  iniquity.  Their  great  inquiry- 
is,  How  shall  a  sinner,  as  a  burning,  smoking  brand,  ba 
quenched  ;  and  the  guilty  conscience  possess  pardon  and 
peace  with  God  ?  Let  me  hope  this  sensibility  is  possessed 
by  some  of  you.    I  assure  you,  until  you  feel  yourselves. 


220  The  burning'  Brand  extricated.' 

guilty,  and  your  conscience  as  a  burning,  smoking  brand, ! 
you  will  not  cry  to  God  for  relief.  It  is  contrary  to  the 
proud  unbelieving  state  of  fallen  nature.  To  possess  a 
juU  sensibility  of  our  true  character  as  sinners,  must  be 
created  by  the  Lord ;  and  whoever  is  a  subject  of  this 
merciful  change,  will  most  ardently  seek  to  be  informed 
how  a  burning,  guilty  conscience  can  be  quenched.  In 
hope  you  are  amongst  the  number  of  such  inquirers,  I' 
shall  cheerfully  inform  you, 

6.  The  way  in  which  the  burning  brand  is  quenched  is 
an  the  precious  blood  of  the  Lord  Jesus.  Glory  be  to  the 
Son  of  God,  whose  blood  cleanseth  from  alt  sin !  That" 
atoning  blood  which  ■  satisfied  justice,  may  well  put 
out  the  fire  of  guilt  in  your  conscience.  Come  then, 
guilty  sinners,  whose  case  is  as  distressing  as  it  is  dan- 
gercus,  come  to  the  bleeding  Prince  of  life.  See !  from* 
his  hands,  his  feet,  his  head,  his  heart,  flows  blood  to 
wash  away  your  stains.  Make  no  vain  excuse — let  not 
unbelief  prevail — nature  cannot  relieve  you — no  water 
can  quench  and  heal  your  guilty  sou!*  What  greater  en- 
couragement can  you  wish  than  the  invitation  which 
Jesus  himself  has  given  ?  Him  that  cometh  unto  me  I  wilt 
in  no  ways  cast  out. 

7.  I  have  now  to  ask  some  interesting  questions.  - 
What  becomes  of  the  quenched  brand  ?  May  it  again  fall 
into  the  flames  of  wrath,  and  be  utterly  consumed  ?  Can ; 
a  coal-burnt  brand  be  appropriated  to  use  ?  Is  it  possible 
it  should  ever  bud,  blossom,  be  covered  with  foliage,  and 
bear  delicious  fruit  ?  From  the  course  of  nature  we  should 
readily  reply,  impossible!  But  to  this  we  triumphantly* 
assert,  that  which  is  impossible  with  man,  is  pos- 
sible with  God.  It  is  the  work  of  God  that  sinners, 
plucked  as  brands  from  the  burning,  are  united  to  Christ, 


The  burning  Brand  extricated.  221 

the  true  and  living  vine,  and  from  him  derive  that  vital 
influence  which  enables  them  to  bear  rich  fruit  to  God. 
This  made  Paul  congratulate  the  converts  of  his  day  ; — 
God  be  thanked,  though  ye  were  the  servants  of  sin ,  you 
ure  now  madd  the  servants  of  God  ;  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life*  Converse  with 
the  children  of  grace  ;  and  they  will  tell  you,  they  were 
brands  plucked  from  the  burning;  and  with  hearts  of 
gratitude  will  point  you  to  Jesus,  the  living  vine,  as  the 
source  of  all  their  hope,  their  holiness,  and  joy  1 

3.  Glancing  again  at  my  text,  I  perceive  a  very  so- 
lemn conclusion  may  be  drawn  from  it.  One  brand 
plucked  from  the  lire  leaves  others  in  the  flames.  Could 
we  properly  feel  the  force  of  this  remark,  what  solemn 
sensibility  would  it  create  I  How  often  do  we  find  thi5 
truth  verified  where  the  Gospel  is  preached  ?  One  per- 
son in  a  pew,  snatched  as  a  brand  from  the  burning, 
while  the  rest  of  his  company  are  left  in  insensibility. 
Equally  so  in  families ;  one  is  taken,  another  left.  May 
each  of  you  be  assisted  to  determine  this  interesting  point 
for  yourselves.  • 

After  having  advanced  these  sentiments,  I  am  obliged 
to  detain  you  a  moment  longer,  to  examine  the  form  of  our 
text.  It  is  a  question  proposed.  In  the  case  of  Joshua, 
it  was  made  by  Christ  to  the  Devil.  The  Lord  rebuke 
thee,  Satan.  Satan  tempts  to  sin,  while  the  sinner  is 
burning  as  a  brand  in  his  iniquities ;  and  blows,  if  I  may 
so  say,  the  fire  of  corruption  to  make  it  burn  the  stronger, 
intending,  eventually,  to  destroy  both  body  and  soul  in 
hell.  But  Jesus,  in  the  riches  of  his  mercy,  and  the 
greatness  of  his  power,  rescues  the  sinner  from  the  de- 
struction of  Satan ;  and  then  addresses  the  infernal,  Is 
not  this  a  brand  filucked  out  of  the  fire  ?  Thus  Jesus  dis- 
3U 


222  Tlic  burning  Brand  extricated. 

plays  the  conquest  of  his  grace,  and  Satan  is  summoned 
as  a  witness  of  the  fact. — The  language  of  the  text  is  fre-» 
quently  repeated  by  the  Ministers  and  Church  of  God, 
when  converts  appear  for  fellowship  with  the  saints,  and 
declare  the  unbounded  mercy  of  Jesus  in  snatching  thenr 
from  the  jaws  of  destruction.  Nor  is  it  uncommon  ta 
find  the  language  of  the  text  on  the  lips  of  the  convert 
himself,  addressed  to  all,  "  Am  I  not  a  brand  plucked 
from  the  fire  I" — But,  when  all  the  ransomed  of  the  Lord 
shall  be  brought  to  glory,  Jesus,  with  inconceivable  tri- 
umph, may  appeal  to  all  heaven,  to  witness  the  power 
of  his  grace  in  the  salvation  of  sinners,  each  of  them, 
"without  exception,  as  brands  from  the  burning;  and  the* 
-whole  ransomed  throng  shall  sing  the  praises  of  God  and 
the  Lamb  for  ever  and  ever* 


LECTURE  XXXI. 


THROWS  OF  GRACE.  . 

Heb.  iv.  16. 

—The  Throne  of  Grace*   . 


Tkough  men  and  devils  fage, 

And  threaten  to  devour^ 
The  saints,  from  age  to  age, 
Are  safe  from  .ill  their  pow'r; 
Fresh  strength  thev  gain  to  run  their  race, 
Sy  waiting  at  tht  Thro  fit  of  Gr ait. 

Kewton, 


1  ERHAPS  few  sentences  are  found  more  familiar  in" 
the  lips  of  Christians  than  this — a  throne  ofgRAce. 
The  usual  appropriation  of  the  words  is  to  express  the 
great  privilege  of  communion  with  God  in  prayer.  And 
although  the  words  do  not  occur  in  any  other  part  of 
Scripture,  the  term  used  may  be  said  to  comprehend 
the  sum  and  substance  of  all  the  invaluable  privileges  of 
the  sons  of  God.  As  this  subject  is  so  interesting,  I  pur- 
pose to  offer  you  a  short  description  of  the  Throne  of 
Grace  y — point  out  the  way  in  which  God  brings  a  sinner 
to  that  throne ;  and  how  it  is  the  children  of  God  are 
kept  in  the  enjoyment  of  that  privilege. 

1;  A  throne  is  a  magnificent  seat  of  state  for  sovereign! 
and  judges;  from  whence  they  form  decrees  administer 
justice,  give  audience,  and  confer  honours.  God,  in 
Scripture,  is  described  as  sitting  upon  a  throne.  How- 
ever, to  guard  us  against  any  improper  ideas  of  his  spi- 
rituality and  immensity,  he  hath  declared  by  Isaiah, 
Heaven  is  my  throne,  and  earth  is  my  footstool.  The 
authority  and  dominion,  of  God  over  mankind  as  his  crea* 


tit  Throne  of  Grace. 

tures,  cannot  be  disputed  ;  there  is  a  witness  of  this  fact 
in  every  rational  mind.  The  Lord  shall  endure  for  ever: 
he  hath  firefiared  his  throne  Jor  judgment.  He  shall 
judge  the  world,  in  righteousness;  he  shall  minister  judge- 
ment to  the  fieofile  in  ufirightnets.  F»r  us,  as  transgres- 
sors, to  be  brought  before  this  throne  for  judgment,  what 
else  but  death  in  every  conceivable  form  could  be  pro- 
nounced against  us.  Happy  for  us,  there  is  a  Throne  of 
Grace  I  This  is  a  new  throne,  the  production  of  infinite 
"wisdom  and  everlasting  love.  On  this  throne  is  seated 
our  Everlasting  Father  as  the  God  of  all  grace  ; 
Jesus,  the  Son  of  his  love,  through  whom  grace  reigns, 
is  set  down  at  his  right  hand  as  our  Redeemer  and  Inter- 
cessor. And,  from  the  Father  and  the  Son  proceeds  the 
Holy  Spirit,  as  the  S/iirit  of  grace  and  of  su/i/ilica- 
lion.  On  this  august  throne,  mercy  and  truth  meet  to* 
gether,  righteousness  and  peace  embrace  each  other. 
The  law  from  the  throne  of  judgment  demands  the  life 
of  the  sinner;  but  Jesus,  from  this  throne  of  grace,  con-  - 
fers  a  pardon  through  the  merit  of  his  precious  blood. 
Around  this  throne  is  the  celestial  rainbow ,  the  pledge 
of  mercy,  and  sure  ground  of  promise  to  every  coming 
sinner.  From  this  gracious  throne  none  were  ever  dri- 
ven away.  Here  the  vilest  sinners,  sensible  of  their 
crimes,  have  found  abundant  mercy  ;  the  hardest  hearts 
have  been  made  to  love ;  and  the  most  tempted,  distres- 
sed minds,  have  found  grace  sufficient  to  help  them  in 
every  time  of  need.  This  blessed  throne  was  designed  in 
the  council  of  peace.  The  curtain,  if  I  may  so  say, 
was  drawn  aside,  and  a  sight  of  it  granted  to  our  first 
parents  when  the  promise  was  revealed,  that  the  seed 
of  the  woman  should  bruise  the  serpent's  head;  by  which 
they  not  only  jsaw  the  Lord  upon  his  throne  as  Lord 


Throne  of  Grace.  325 

Creator,  but  as  Lord  the  Redeemer,  enjoying  and  wor- 
shipping him  as  such.  The  emblem  of  this  throne  of  grace 
was  erected  by  order  of  the  Lord,  in  the  Holy  of  Holies j 
for  the  service  of  the  Hebrews.  There  the  Lord  rested, 
by  the  symbols  of  his  presence,  upon  the  mercy-seat  of 
the  Ark,  and  between  the  cherubim s  of  glory.  On  the 
great  day  of  atonement  the  High  Priest  entered  with 
blood,  and  sprinkled  it  upon  the  mercy-seat,  while 
the  Lord  communed  with  him,  and  commanded  him  to 
return  and  bless  the  thousands  of  Israel.  The  New  Tes- 
tament affords  us  ample  information  of  the  throne  itselfl 
As  Paul,  in  his  comment  on  the  Hebrews'  temple,  said}  • 
Christ  is  not  entered  into  the  holy  places  made  with  hands, 
which  are  the  figures  of  the  true,  but  into  heaven  itself, 
now  to  appear  in  the  presence  of  God  for  us.  There 
Jesus  sits  and  reigns,  to  conquer  by  his  grace  the  purchase 
of  his-bfood  ;— there  he  re  ieves  the  necessities  of  his  peo-; 
pie  under  a)'  their  sufferings,  and  prepares  them  to  sit 
down  with  brim  on  the  throne  of  his  glory.  What  a  pri* 
vilege  then  is  it  to  have  access  to  the  throne  of  grace  I 
The  vail  of  the  temple  is  now  rent,  and  the  throne  is  free 
for  every  coming  sinner ;  yet,  whoever  found  the  way 
thither  by  the  dictate  of  reason  or  of  nature  ?  Not  one. 
He  that  erected  the  throne  of  grace  must  bring  the  dis- 
tant sinner  nigh.  How  the  Lord  performs  this  was  to  be1 
the  next  division  of  our  discourse. 

2.  The  efficient  cau-e  of  a  sinner's  coming  to  the 
throne  of  grace,  is  eertainlv  the  Sfiirit  of  grace :  the 
instrumental  cause  is  the  Gospel.  ■  Thus-saith  the  Lord 
to  every  one  who  hath  found  the  way  to  the  throne  of 
grace,  I  have  loved  thee,  with  an  everlasting  love,  there- 
fore  with  loving-kindness  have  I  drawn  thee.  To  come,- 
fti  89;  we  .understand  to  be.  the  motion  of  a  living,  and  no* 


226  Throne  of  Grace. 

a  dead  body.  God,  therefore,  by  his  Spirit  of  grace,  quick- 
ens those  who  are  dead  in  trespasses  and  sin.  Sensation 
and  motion,  which  are  the  two  attributes  of  life,  are  made 
manifest.  This  was  evident  in  the  conversion  of  Saul 
of  Tarsus.  No  sooner  had  the  Lord  arrested  him  on  his 
way  to  Damascus,  than  light  shone  into  his  understand- 
ing; and  his  soul  was  so  moved  towards  the  throne  of 
grace,  *hat  the  Lord  said  unto  Ananias,  as  a  proof  of 
Saul's  conversion,  Behold  he  jirayetfu  I  said,  the  Spirit 
of  God  was  the  efficient  cause  of  dinners  being  brought  to 
the  throne  of  grace.  •  As  many  as  are  led  by  the  Sjiirit 
of  God,  they  are  the  sons  of  God;  and,  except  a  man 
be  born  of  the  Sfiirit  he  cannot  see  tkt  kingdom  of  God* 
I  said  also,  the  Gospel  is  the  instrument  cause  of  sinners 
being  brought  to  the  throne  of  grace.  Tlie  law,  as  such, 
proceeds  from  the  throne  of  judgment ;  it  worketh  wrath, 
and  nils  the  awakened  mind  with  the  nr>st  painful  appre- 
hensions of  future  woe.  ButtheGospe  read  or  preached 
under  the  power  ot  tne  spirit,  inform*  Minim  that  ther*s 
is  a  throne  of  grace  ;  that  the  proclamation  of  Jesus  upon 
that  throne  is,  Whosoever  will,  let  him  come,  and  him 
that  cometh,  I  will  in  no  wise  cast  out.  And,  what  is  a 
matter  of  great  moment  to  know,  the  same  Spirit  as  the 
Spirit  of  faith,  enables  such  convinced  persons  to  believe 
the  Gospel,  put  in  their  claim,  and  then  to  go  in  humble 
prayer  to  the  throne.  This,  then,  is  God's  work  ;  and 
unless  God  had  taken  us  by  the  hand  and  taught  us  to  go, 
as  he  did  Ephraim,  none  of  us  would  have  found  the  way  ' 
to  the  throne  of  grace. 

I  shall  beg  your  attention  to  the  whole  verse  out  of 
which  I  have  selected  the  text.  Let  us,  therefore,  come 
baldly  unto  the  throne  ofgracey  that  we  may  obtain  mercy, 
wd  find  grace  to  helji  in  time  of  need.    I  simply  read  it 


Throne  of  Grace*  22/ 

to  claim  your  attention  to  two  parts  of  it.    To  obtain  mer* 
cy  ;  this  is  the  grand  errand  of  all  sensible  sinners  to  the 
throne.     But  I  beg  you  will  consider  the  issue  ;—fnc£ 
mercy  !     O  hew  big  with  meaning  is  this  expression  ! 
To  hear  of  mercy  is  inviting  ;  but  to  Jind  mercy  ;  to  have 
it  proclaimed  in   our  consciences,  and  applied  to  our 
hearts;  what  a  treasure  is  this!   It  means  nothing  less 
than,  "  my  soul  is  pardoned  ;  'Christ  is  my  friend  ;  God 
is  my  father ;  the  Spirit  is  my  comforter ;  and  heaven 
shall  be  my  final  home!"     O,  while  I  pronounce  these 
sentiments,  may  the  God  of  all  grace  cause  the  riches  of 
his  mercy  to  flow  into  every  heart  I — The  other  part  of 
the  verse  to  which  I  refer  you  is,  To  find  grace  to  help,  in 
time  of  need*     This  is  precious,  because  there  is  no  pe- 
riod but  what  is  a  time  of  need  to  us  all.     And  it  is  our 
mercy  that  there  is  an  ample  sufficiency  of  grace  in  the 
fulness  of  Jesus,  who  sits  upon  the  throne.     Thus,  under 
,  our  common  or  extraordinary  necessities,  we  may  come 
►boldly,  and  receive  out  of  that  fulness,  grace  for  grace. 
3.  I  shall  now  endeavour  to  explain  to  you  how  it  is 
God  keeps  his  believing  children  in  nearness  to  the  throne 
of  grace. — This  is  performed  by  the  continued  influence 
of  the  same  Spirit  who  brought  you  near  at  first.     No 
man  can  keep  alive  his  own  soul.     The  water  of  which 
;  Jesus  gives  his  people,  he  asserts  to  be,  in  them  a  well  of 
water  springing  up  unto  everlasting  life.     It  is  owing  to 
;  the  gracious  influence  of  this  Spirit  residing  in  your  souls, 
-  that  your  desires  and  exercises  of  heart  are  kept  towards 
the  throne ;  else  you  would  inevitably  apostatize.      All 
?ny  springs  are  in  thee,  said  David  ;   and  the  longer  you 
live,  and  the  more  you  experience  of  God,  the  more  you 
will  be  convinced  of  the  perpetual  aid  of  that  bussed 
Spirit  who  is  promised  to  help  our  infirmities.    Neve? 


&&  Throne  of  Grace. 

loose  sight  of  this  truth.  Through  Christ  we  have  accent 
unto  the  .Father ,  by  one  Spirit.  Therefore,  honour  the 
Spirit  as  the  source  of  your  life  from  Christ,  and  the  bond 
of  communion  with  the  Father  on  the  throne  of  his  grace. 
—I  next  inform  you  that  God  has  appointed  external 
means,  or  what  I  may  call  roads  or  path-ways,  to  the 
throne  of  grace.  These  are,  the  Scriptures,  public  prayer, 
preaching  the  Gospel,  the  positive  ordinances  of  baptism 
and  the  Lord's  supper,  the  communion  of  saints,  not  for- 
getting family  worship*  All  these  are  enjoined  upon  be- 
lievers as  such  ;  God  having  connected  the  means  with 
the  end,  for  the  express  purposes  of  our  obedience,  the 
exercise  of  spiritual  life,  and  the  glory  of  his  own  grace. 
And  it  has  always  been  found,  those  persons  who  have 
either  despised  or  nrglected  the  means,  have  missed  the 
end,  and  fell  short  of  communion  with  God.  On  the 
other  hand,  those  who  observed  the  means,  and  had  re- 
spect to  all  God's  commands,  found  that  in  keeping  of 
them  there  was  great  reward.  One  other  mean  by 
.which  God  keeps  his  people  near  to  his  throne  of  grace, 
is  the  rod  of  affliction.  By  nature  we  are  bent  to  back- 
slide, leave  the  throne  of  grace,  and  depart  into  a  thou- 
sand forbidden  paths ;  therefore,  whom  the  Lord  loveth 
he  chastencth.  In  their  affliction,  saith  the  Lord,  they 
•will seek  me  early.  How  many  can  witness  the  utility 
,of  affliction  in  leading  then)  to  the  throne  of  grace  !  They 
unitedly  declare  with  David, i Before  I  was  afflicted  I 
.went  astray  ;  but  now  have  I  kejit  thy  testimonies. 

Let  me  now  intreat  you  to  bear  in  mind,  that  the  de- 
sign of  God's  dealing  with  you  is  to  lead  you  to  his  throne 
.of  grace.  Never  rest  satisfied  short  of  the  enjoyment  of 
.this  high  privilege.  Let  the  recollection  of  your  past  en- 
joyments  at   the  throne  second  my   admonition.     You 


Tfircne  of  Grace.  329 

know  your  happiness  consists  in  fellowship  with  the  Hi- 
ther, and  with  his  Son  Jesus  Christ.  Rest  net  in  any  duty 
or  means  of  grace,  but  pass  through  them  as  the  ap- 
pointed ways  to  the  throne.  And,  I  may  venture  to  as- 
sure you,  that  in  proportion  to  your  frequent  sensible  com- 
munion with  Christ  on  his  throne,  will  be  the  peace  of 
your  mind,  the  fruitfulness  of  your  life  at  home  and 
abroad,  and  the  solidity  of  your  confidence  in  believing 
that  he  who  hath  led  you  to  the  throne  of  grace  will 
soon  transmit  you  to  the  throne  of  his  glory  for  ever  I 

I  cannot  allow  myself  to  close  without  reflecting  on 
the  unhappiness  and  danger  of  a  person  bein*  destitute  of 
an  access  to  the  throne  of  grace.  We  are  under  law  or 
under  grace;  either  beneath  the  burning  throne  of  judg- 
ment bound  over  to  death,  or  under  the  covert  of  Em- 
manuel's wings  on  the  throne  of  grace.  While  we  exa- 
mine ourselves,  may  God  help  us  to  be  faithful,  meet  with 
us  in  mercy,  and  lead  us  to  his  throne  of  grace  ;  there  to 
obtain  that  mercy  and  grace  which  shall  help  in  every 
time  of  need,  and  prepare  us  for  the  blissful  region*  of 
immortality  I 


LECTURE  XXXII. 


COMPARISON  BETWEEN  THE  RESURRECTION  OF 
JESUS  CHRIST  AND  THE  CONVERSION  OE  A  SIN 
VER. 

Rom.  vi.  5. 
—  The  likeness  of  his  resurrection. 

What  tbo'once  we  periah'd  all, 

u.cis  of  our  Parents1  tallj 
:  i  coiid  life  M  now  receive, 
)  .  our  heavenly  Adam  live. 
JLail  the  Loitl  of  earth  and  hcav'n! 
]'iaLe  to  th'-e  by  both  he  giv'n! 
Thee  we  gieet  triumphant  now, 
Ha:i !   the  Renin  CCtioti — Jhou. 

7.  R. 

JL  HE  Resurrection  of  Jesus  Christ  from  the  dead  is  £ 
fact  against  which  the  enemies  of  Christianity  have  le- 
velled their  most  virulent  artillery.  No  wonder,  there- 
fore, that  with  equal  ardour,  Christians  employ  them- 
selves in  the  research  of  those  positive  and  presumptive 
evidences  on  which  this  great  fact  is  founded  ;  and  from 
thence  draw  their  fortitude  of  soul  and  hope  of  immor- 
tality. To  know  Jesus,  and  the  fwivcr  of  his  resurrec- 
tion, was  the  ardent  wish  of  St.  Paul.  He  did  know  them 
in  a  degree,  hut  wished  to  penetrate  them  more  deeply, 
and  feel  their  efficacy  more  sensibly.  Indeed,  to  know 
the  power  of  the  resurrection  of  Jesus,  what  it  is  in  itself, 
as  proving  his  character,  evincing  the  completeness  of  his 
ransom,  and  destroying  our  enemies  ;  to  know  and  feel  the 
power  and  influence  of  that  resurrection  upon  the  heart ; 
and  to  be  taught  the  exertion  of  that  power  upon  the  bo- 
dies of  saints  at  the  el'. se  of  time;  these  enter  very  ma- 
terially  into  the  marrow  of  Christianity. 


Convention  of  a  Sinner.  -2 J  L 

I  purpose,  in  this  discourse,  to  show  you  the  li 

NESS   BETWEEN    THE    RESURRECTION   OF    JESU3    ANT> 
THE  CONVERSION  OF  A   SINNER. 

1.  Jesus  vjaa  declared  to  be  the  Son  of  God,  mth 
fiower,  according  to  the  Spirit  of  holiness,  by  his  resuv  < 
rection  from  the  dead.  God  hath  fulfilled  his  promise, 
in  that  he  hath  raised  up  Jesus  again,  as  it  is  written  in 
the  second  Psalm,  Thou  art  my  Son,  this  day  have  I  be- 
gotten thee.  When  Jesus  entered  public  life,  it  was  in 
the  character  of  the  Son  of  God ;  but  the  Jews  denied 
him  that  claim,  and  charged  him  with  blasphemy'.  Si- 
tan,  in  the  wilderness,  levelled  all  his  temptation  against 
the  sonshi/i  of  Jesus.  And  many  of  his  followers  fre- 
quently doubted  of  his  character,  and  said  unto  him,  If 
thou  be  the  Christ,  the  Son  of  God,  tell  us  plainly.  V>\\\ 
•when  Jesus  arose  from  the  dead,  it  established  his  claim 
as  the  Son  of  God;  and  after  his  appearance  to  his 
disciples,  their  faith  was  sufficiently  confirmed,  and  they 
were  filled  with  exceeding  great  joy  ! — As  with  Jesus,  so 
with  converted  sinners.  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who,  according  to  his  abund- 
ant mercy,  hath  begotten  us  again  unto  a  lively  hope,  by 
the  resurrection  of  Jesus  Christ  fro m  the  dead.  First 
risen  with  Christ,  as  Head  and  Redeemer,  and  then,  by 
virtue  of  that  secret  union,  his  people  are  brought  into  a 
visible  relation  to  him  as  the  sons  of  God,  by  the  regene- 
ration of  the  same  Spirit  of  holiness  tint  raised  him  iro 
from  the  dead.  We  may  call  ourselves  the  soi.s  of  God, 
be  either  esteemed  or  denied  such  by  others  ;  but  unless 
we  have  experienced  the  power  of  the  resurrection  of 
Jesus  Christ,  by  the  regeneration  of  our  souls,  our  claim 
to  the  character  is  vain.  Because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your  hearts,  crying, 


232  Conversion  of  a  Sinv.-r. 

Abba,  Father.  See,  therefore,  the  connection,  and  the 
analogy,  between  the  resurrection  of  Jesus  and  our  rege- 
neration. As  Christ  was  delivered  for  our  offences,  and 
rose  again  for  cur  justification ;  so,  we  can  have  no  greater 
evidence  of  interest  in  him,  than  by  being  raised  by  grace 
from  a  state  of  moral  death  and  corruption,  to  walk  in 
newness  of  life. 

2.  Jesus  said,  I  have  ficwer  to  ley  down  my  life,  and 
I  have  ficwer  to  take  itufi  again. — He  did  lay  down  his 
life,  attended  with  tears,  with  sorrow,  and  with  blood, 
as  the  ransom  of  his  flock ;  but,  when  he  took  it  up  again, 
though  essentially  the  same  life,  it  was  freed  from  every 
possible  degree  of  anguish  ;  he  wept  no  more  ;  for  in  that 
he  died)  he  died  unto  sin  once;  but  in  that  he  liveth,  he 
liveth  unto-  God,  The  risen  Jesus  now  declares,  1  am  he 
that  liveth,  and  was  dead;  and  behold,  lam  alive  for 
evermore.  Jesus  is  now  made  a  Priest  for  ever,  after 
the  power  of  an  endless  life  ;  and  ever  lives  to  make  in- 
tercession for  us. — In  this  instance  also,  we  trace  the  like- 
ness of  his  resurrection,  to  the  conversion  of  a  sinner. 
Christ  is  cur  life;  our  life  is  hid  with  Christ  in  God. 
His  new  and  glorified  life  is  communicated  to  his  mem- 
bers. Because  I  live,  ye  shall  live  also.  With  this 
life,  whoever  hath  it,  like  the  risen  Jesus,  they  live  unto 
God ;  and  as  the  life  of  Jesus,  so  the  new  and  spiritual 
life  of  his  people  shall  never  see  death.  I  am  the  resur- 
rection and  the  life,  saith  the  Lord  ;  he  that  bclieveth  in 
me,  though  he  were  dead,  yet  shall  he  live  ;  and  whosoever 
llvelh  and  bclieveth  in  me,  shall  iieiwr  die.  With  what 
satisfaction  and  gratitude  should  Christians  look  on  their 
new  life  !  and  what  strong  consolation  must  this  afford  in 
prospect  of  the  grave  ! 

Z.  The  resurrection  of  Je^u?  Christ  from  the  dead  wm 


Conversion  of  a  Sinner.  233 

l»is  first  step  to  the  mansions  of  bliss.  And,  certain  it  is, 
the  conversion  of  a  sinner  is  his  first  step  to  the  mansions 
of  glory.  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God,  But  those  who  are  born  again  shall 
surely  see  the  kingdom  of  God.  It  is  indeed  their  first  step. 
While  lying  in  the  grave  of  iniquity,  there  can  be  no  hope ; 
but  when  the  soul,  dead  in  trespasses  and  in  sin,  is  quick- 
ened by  Christ,  and  the  stony  heart,  like  the  door  of  his 
sepulchre,  is  in  any  way  removed,  the  actions  of  spiritual 
life  are  produced,  and  liberty,  unknown  before,  is  most 
charmingly  enjoyed !  The  Lord giveth  grace  and  glory* 
There  is  an  inseparable  connection  between  these  two 
gifts.  He  that  bestows  regenerating,  sanctifying  life  upon 
a  sinner,  as  the  fruit  of  grace,  will  eventually  crown  that 
life  with  glory.  Jesus  is  our  fore-runner  •  As  sure  as  he 
took  his  first  step  from  the  grave,  and  then  ascended 
up  on  high,  crowned  with  glory  and  majesty,  so  assur- 
edly shall  the  living  members  of  his  spiritual  body  unite 
with  him  their  Head,  and  be  glorified  together.  For  this 
he  incessantly  prays,  and  this  shall  certainly  be  accom- 
plished. Father,  I  will  that  they  whom  thou  hast  give?; 
me,  be  with  me  where  I  am,  to  behold  my  glory.  Can 
Jesus  plead  in  vain  ?  Impossible  !  Let  us  then,  rejoice  in 
in  hope  of  the  glory  of  God, 

4.  The  last  view  we  shall  take  between  the  likeness  of 
the  resurrection  of  Jesus,  and  the  conversion  of  a  sinner, 
is  the  assemblage  of  the  divine  attributes  in  pro- 
ducing them.  Christ  was  raised  ufi  by  the  glory  of  #/> 
Father.  Not  so  much  by  the  attendance  of  the  brigh: 
Angels  who  were  sent  to  witness  the  resurrection  of 
Jesus,  as  the  display  cf  the  divine  perfections  in  that  glo- 
rious event.  The  wisdom  of  God  in  devising  the  plan 
of  redemption;  his  Omnipotence  in  raising  Jesus  from 
2X. 


234  Conversion  of  a  Sinner, 

the  dead,  when  he  personated  his  numberless  people, 
and  bore  their  still  more  numerous  transgressions;  his 
faithfulness  in  accomplishing  the  many  prophecies 
and  promises  made  unto  the  fathers  in  various  ages  con- 
cerning the  incarnation,  death,  and  resurrection  of  his 
Son  ;  his  justice,  receiving  from  Christ,  cur  adored 
Mirety,  complete  satisfaction  to  his  law,  in  precept  and 
penalty;  and,  with  these,  his  mercy  and  his  love, 
shine  with  more  radient  lustre  than  the  meridian  sun  in 
Its  brightness !  The  application  of  these  attributes  is 
made  to  the  conversion  of  sinners.  As  Christ  was  raised 
up,  by  the  glory  of  the  Father,  so  we  also  walk  in  new- 
■nesi  of  life.  Paul  wished  the  Ephesians  to  know,  what  is 
the  exceeding  greatness  of  his  fiower  to  us-ward  who  be- 
lieve, according  to  the  working  of  his  mighty  fiower 
which  he  wrought  in  Christ  when  he  raised  him  from  the 
dead.  The  same  power  of  Jehovah  which  raised  Jesus 
from  the  sepulchre,  is  not  only  necessary,  but  is  evidently 
exerted  in  raising  a  sinner  from  the  grave  of  iniquity,  by 
regeneration  and  conversion.  And,  however  easy  some 
may  imagine  it  to  believe,  to  the  saving  of  the  soul,  we 
learn  from  the  above  quoted  text,  that  the  faith  of  God  is 
Wrought  in  the  soul,  and  supported  by  the  exceeding 
greatness  of  his  power.  This  is  the  grand  reason  why  lie 
that  believeth  shall  be  saved,  Paul  being  raised  by  the 
power  of  God,  from  a  state  of  ignorance,  carnality,  and 
implacable  enmity,  to  a  life  of  obedience,  zeal,  and  ho- 
nour in  the  cause  of  Emmanuel,  gave  this  testimony  con- 
cerning the  temper  of  the  disciples  towards  him ;  they 
glorified  God  in  met  The  wisdom,  goodness,  mercy, 
power,  and  love  of  God,  manifest  in  the  resurrection  of 
Jesus,  was  proportionally  displayed  in  the  conversion  of 
PftO)  ;  and  is  likewise  displayed  in  the  regeneration  of 
every  sinner  in  every  age. 


Conversion  of  a  Si/iner*  235 

You  may  now  perceive  the  analogy  between  the  resur- 
rection of  Jesus  and  the  conversion  of  sinners.  Their 
sonshifi  is  declared;  their  spiritual  life  is  ev joyed;  it 
is  their  first  stefi  to  glory,  and  the  whole  displays  the 
grandeur  of  God. 

From  the  nature  of  the  death  and  resurrection  of  Jesus 
Christ ;  as  also  its  parallel  with  the  death  of  a  believer 
to  sin,  and  his  rising  to  a  life  of  righteousness,  by  the 
power  of  regenerating  grace ;  Paul,  in  this  chapter,  takes 
occasion  to  show  the  design  of  Baptism.  This  institu- 
tion is  a  mirror,  in  which  those  subjects  on  which  we 
have  now  treated  are  admirably  illustrated  ;  and  when  a 
person  is  baptized  in  faith,  he  beholds  the  fitness  of  that 
ordinance  to  realize  his  hope  in  his  Saviour's  death  and 
resurrection,  and  his  personal  interest  in  the  power  of 
his  resurrection;  and  from  thence  devotes  himself  to  the 
honour  of  God. 

Let  us  now  inquire  into  our  personal  interest  in  the 
resurrection  of  Jesus  Christ.  What  evidence  have  we 
that  we  have  passed  from  death  unto  life  ?  If  so  we  have, 
we  certainly  live  to  God  in  newness  of  life,  and  know  that 
that  life  we  once  did  not  possess ;  that  it  comes  from  a 
risen  Saviour,  and  is  connected  with  hopes,  privileges, 
duties,  and  joys  unknown  to  us  before.  From  the  death 
and  resurrection  of  the  Son  of  God,  all  your  salvation  must 
flow.  If  you,  therefore,  be  risen  with  Christ,  may  you  set 
your  affections  on  things  above.  Remember,  every  aspi- 
ration of  the  soul  to  heaven,  every  longing  to  be  dissolved 
and  to  be  with  Christ,  is  the  fruit  of  his  resurrection 
upon  you.  May  your  conversation  be  more  abundantly 
in  heaven !  And,  while  on  earth,  may  you  bear  the  fruit 
of  the  resurrection  of  Jesus  in  your  temper  and  conduct, 
and  look  forward,  with  joy,  to  the  hour  of  death,  and  to 
the  day  of  judgment. 


LECTURE  XXXIII. 


CHRIST  THE  GOOD  SHEPHERD. 

Psalm  xxiii.  1. 
The  Lord  is  my  Shepherd. 

TeU  me,  fairest  of  thy  kind, 

Teii  me,  Sfupherd%  all  divine, 
Where  this  ranting;  head  reclined 

May  be  relieved  from  cares  liKe  mine: 

Shepherd  lead  me  to  thy  grov* 
If  bui  uinfl  noon  infect  the  skv, 
The  lickVmg  sherp  to  covert  fly, 
The  sherp  not  halt  so  faint  as  I, 

Thus  overcome  with  love. 

Watts. 

-ALL  the  characters  and  offices  of  Jesus  Christ  declare 
his  union  with  his  people ;  they  express  the  beneficent 
care  he  exercises  over  them ;  and  they  are  admirably 
designed  to  teach  us,  how  to  make  use  of  him  under  all 
the  exigencies  and  changes  of  their  lives;  the  result  of 
which  never  fails  to  be  the  glory  of  his  adored  name. 
Among  the  variety  of  characters  of  Christ,  no  one 
is  more  excellent  in  itself,  or  more  instructive  to  us,  than 
that  of  a  Shepherd.  Be  this  the  subject  for  our  present 
meditation  ;  and  may  he  graciously  vouchsafe  so  to  reveal 
to  us  the  riches  of  his  love  and  the  brightness  of  his  glory, 
that  each  may  appropriate  the  language  of  David  :  The 
Lord  in  my  Shepherd*  therefore  J  shall  not  want; — and, 
may  the  Lord  grant  we  may  never  want  an  heart  to 
praise  him. 

It  will  be  cur  advantage  to  examine  a  few  ancient  pro- 
phecies relative  to  Messiah,  under  the  character  of  a 
Shepherd,  and  to  which  Jesus  referred  when  he  said,  I  am 
the  good  Shepherd.    The  first  which  occurs  is,  Gen  xlix* 


Christ  the  good  Shepherd.  237 

24.  From  thence  is  the  Shepherd,  the  stone  of  Israel ;  that 
is,  Messiah,  who  was  to  spring  from  Jacob,  and  the  God  of 
Jacob,  to  whom  should  be  the  gathering  of  the  people,  as 
a  shepherd  gathereth  his  flock ;  and  who  also  is  empha- 
tically the  foundation-stone  on  which  the  hopes  of  his 
people  should  rest  for  present  and  future  felicity.  By 
Isaiah  it  was  said  concerning  this  great  personage,  He 
shall  feed  his  foe  k  like  a  shepherd  ;  he  shall  g  ether  the 
lambs  with  his  arm,  arid  carry  them  in  his  bosom,  and 
shall  gently  lead  those  that  arc  with  young.  Stronger 
still,  if  possible,  was  the  promise  by  Ezekiel ;  I  will  set 
up  one  shepherd  over  them,  and  he  shall  feed  them  ;  and 
ye  my  flock,  the  flock  of  my  pasture,  are  men,  and  I 
am  your  God,  saith  the  Lord  God.  But  by  Zechariah, 
the  Lord  ushered  in  the  appearance  of  Messiah  in  a  very 
extraordinary  manner.  Awake,  O  sword,  n&ainet  my 
Shepherd,  and  against  the  man  that  is  my  fellow,  saith 
the  Lord  of  hosts ;  smite  the  shepherd,  and  the  sheefi 
shall  be  scattered.  Reviewing  each  of  these  prophecies, 
and  comparing  them  with  the  life,  character,  and  claim 
of  Jesus,  we  have  abundant  reason  to  appropriate  the 
text,  and  say  of  Jesus,   The  Lord  is  my  Shepherd. 

As  the  office  of  a  shepherd  is  familiar,  let  us  select  a 
few  instances  of  his  ability  and  care,  and  we  shall  find 
that  these  will  aid  our  reflection  on  Jesus,  the  Shepherd  of 
Israel. — The  shepherd  receives  his  flock  in  charge ;  there- 
fore Jesus,  addressing  his  Father,  concerning  his  sheep, 
said,  Thine  they  were,  and  thou  gavest  them  me. — As 
every  wise  pastor  knows  the  individuals  of  his  flock,  so 
Jesus  declared,  I  know  my  sheep,  and  am  known  of  mine* 
—Eastern  shepherds  always  went  before  their  flocks,  to 
remove  hindrances  from  their  paths  ;  and,  it  is  very  cer- 
tain, Jesus  our  fore-runner  and  all  conquering  Shepherd^ 


238  Christ  the  good  Shepherd. 

has  removed  every  obstruction  which  our  sins  had  pro- 
duced, and  opened  a  safe  and  plain  path  to  heaven.  It 
is,  therefore,  said,  When  he  fiuttcth  forth  his  own  sheep, 
he  goeth  before  them,  and  the  she ep  follow  him,  for  they 
know  his  voice. — The  chief  office,  however,  of  the  shep- 
herd is,  to  provide  necessary  pasture  for  the  flock  ;  and 
the  testimony  of  David  concerning  the  Lord  his  Shep- 
herd is  a  copy  of  the  experience  of  every  believer : 
He  maketh  me  to  lie  down  in  green  pastures  ;  he  leadeth 
me  beside  tht  still  waters. — No  animals  are  more  defence- 
less in  themselves,  nor  more  exposed  to  dangers,  than 
sheep,  and  need  the  watchful  eye,  and  the  guardian  arm 
of  a  faithful  shepherd.  We  all  like  sheep  are  exposed  to 
sins  and  fees ;  but  Jesus  is  the  good  Shepherd  that  careth 
for  his  sheep;  They,  said  he,  shall  never  perish,  neither 
thallanyphtrJc  them  out  of  my  hand. — Cleanly  as  sheep 
are,  they  frequently  want  washing;  and  this  is  certainly 
true  of  all  that  follow  the  Lord;  and,  as  necessity  re- 
quires, he  washes  them  in  the  fountain  opened  for  sin 
and  for  uncleanness,  and  in  the  waters  of  affliction* 
Thus  they  are  described  as  a  flock  of  sheep  which  go  up, 
from  the  washing,  not  one  barren  among  them. — Not* 
withstanding  the  excellence  of  the  shepherd,  and  the 
fruitfulness  of  the  pasture  he  provides,  there  is  a  strange 
propensity  in  sheep  to  go  astray.  Too  true  an  emblem 
of  ourselves !  We  have  all  gone  astray  in  heart  or  in  life, 
and  perhaps  in  both.  But  Jesus  seeks  the  lost  sheep,  re- 
covers them  from  danger,  and  returns  them  to  his  fold. 
David  has  left  a  memento  of  this  ;  he  restoreth  my  soul; 
and  Peter,  like  a  wandering  sheep,  entangled  in  the 
barriers  of  iniquity,  could  never  forget  the  gracious  care 
of  this  powerful  Shepherd,  in  rebtoring  him  to  the  com. 
forts  of  his  love  ! 


Christ  the  good  She/iherd.  239 

Not  detaining  you  any  longer  upon  a  detail  of  parallel 
between  the  shepherd  of  a  flock  and  the  good  and  gra- 
cious Shepherd  of  our  souls,  I  shall  call  your  attention  to 
a  few  peculiarities  which  distinguish  his  character,  and 
which  claim  both  our  faith  and  our  admiration. — This 
blessed  Shepherd,  to  rescue  his  flock  from  the  curse  of 
the  law,  the  evil  of  sin,  and  the  damnation  of  hell,  as- 
sumed their  nature,  fulfilled  the  precepts  of  the  law  in 
his  life,  and  suffered  its  penalties  for  them  in  his  death. 
I  lay  down  my  life  for  my  sheep,  said  the  good  Shepherd. 
The  sword  of  vengeance,  according  to  prophecy,  did 
awake;  the  Shepherd  was  smitten,  that  the  flock  might  be 
redeemed.  Unparalleled  love!  See,  see  my  brethren, 
you  who  are  the  flock  of  his  pasture,  your  life  purchased 
by  his  death ;  for  though  the  price  of  pardon  was  his 
blood,  his  pity  did  not  withdraw. — Jesus,  the  Shepherd  of 
Israel,  gives  spiritual  birth  to  all  his  flock,  who,  by  na- 
ture, are  dead  in  trespasses  and  in  sins.  /  am  come, 
said  he,  that  they  might  have  life,  and  that  they  might 
have  it  more  abundantly.  With  this  life,  the  sheep  have 
an  ear  created,  by  which  they  hear  the  shepherd's  voice; 
for  a  stranger  will  they  not  follow.  And,  with  this  life 
also,  the  sheep  receive  a  spiritual  appetite  for  the  food 
which  the  Shepherd  provides.  Else  none  would  have 
believed  in  him,  none  would  have  followed  him,  nor 
feasted  on  the  pastures  of  his  love.  This  truth,  however 
unpalatable  to  some,  Jesus  declared  to  many  ;  Ye  believe 
not,  because  ye  are  ?iot  of  my  sheeji,  as  I  said  unto  you* 
What  gratitude  should  you  express  to  Jesus,  who  sought 
you  when  strangers,  and  brought  you  to  the  fold  of  God  t 
—As  the  Shepherd  of  Israel  gives  life  to  his  flock,  so  he 
goes  before  them  to  prepare  pasture  suited  to  their 
growth  and  nourishment.     Incompetent  to  choose  for 


S40  Christ  the  good  Shepherd. 

yourselves,  behold  Jesus  prepares  his  grace,  his  provi- 
dence,  and  his  church,  for  you.  Every  thing  suited  with 
your  comfort,  peace,  perseverance,  and  happiness,  is 
prepared  in  your  Shepherd's  hand  and  heart ;  and  it  is 
from  his  fulness  alone  you  can  receive  grace  for  grace. 
Even  afflictions  become  excellent  pasture  to  correct  those 
humours,  and  carry  off  those  disorders,  to  which  the  flock 
of  Christ  are  subject.  This  faithful  Shepherd  will  never 
leave  nor  forsake  his  sheep,  but  be  sensibly  present  with 
them  in  the  hour  of  dissolution.  This  was  one  reason 
why  David  so  highly  exulted  in  his  Shepherd.  Though  I 
'Walk  through  the  -valley  of  the  shadow  of  death,  I  will 
fear  no  evil ;  for  thou  art  with  me  ;  thy  rod  and  thy  staffs 
they  comfort  me.  To  which  we  shall  only  add,  that  the 
period  will  arrive  when  this  great  Shepherd  will  person- 
ally appear  in  his  glory,  and  all  the  holy  Angels  with  him, 
and  sit  upon  the  throne  of  his  glory.  Before  him  ail  na- 
tions shall  be  gathered,  and  he  shall  separate  one  from 
another,  as  a  shepherd  divideth  the  sheep  from  the  goats ; 
his  sheep  he  will  welcome  to  his  celestial  fold  of  glory ; 
the  others  will  be  dismissed  his  presence,  and  consigned 
to  woe. 

From  this  view  of  the  character  and  office  of  Jesus, 
the  Shepherd  of  Israel,  no  wonder  we  find  such  strong 
epithets  used  in  the  Scripture  to  declare  his  excellence. 
Peter  celebrates  him  as  the  Chief  Shepherd,  as  he  is  not 
only  the  proprietor  of  the  flock  of  grace,  but  that  it  is 
from  him  all  his  ministers,  as  under  shepherds,  receive 
their  call,  qualifications,  and  success  of  their  labours. 
Paul  calls  him,  the  Great  Shepherd  of  the  sheep.  Great 
indeed!  in  wisdom,  power,  and  love;  great  in  the  ex- 
tent of  his  redeemed  flock,  a  number  that  no  man  can 
number;  and  although  great  were  the  sufferings  he  en- 


Christ  the  good  Shepherd*  241 

durcd  in  accomplishing  the  salvation  of  his  flock,  yet  in* 
finitely  greater  will  be  that  glory  in  which  he  shall  appear 
at  the  last  day.     The  whole  of  which  receives  additional 
lustre  when  we  consider  the  perfection  of  his  nature 
as  man.    He  was  without  spot  or  blemish ;  this  pure  na- 
ture, taken  into  union  with  the  great  God,  must  needs 
produce  a  glorious  Mediator,  and  an  all-sufficient  Shep- 
herd for  his  people.     Here  then,  may  we  not  with  ar- 
dent prayer  unite  with  David,  Give  ear,  O  She/iherd 
of  Israel,  thou  that  leadest  Josefih  like  a  flock;  thou  that 
dwellest  between  the  cherubims,  shine  forth  I     "Let  thy 
powrer  and  thy  glory  appear  in  gathering  in  thy  ransomed 
flock  from  among  all  nations,  that  they  may  unite  and 
rejoice  in  one  fold,  under  one  Shepherd,  for  ever  more." 
A  subject  of  very  infinite  importance  now  remains  for 
us  to  determine.     Are  we  numbered  with  the  flock  of 
Christ  ?  and,  can  we  with  the  utmost  sincerity  say  with 
David,   The  Lord  is  my  Shepherd'/     To  be  introduced 
among  the  visible  flock  of  any  denomination  of  Chris- 
tians is  net,  of  itself,  sufficient  to  determine  this  point. 
We  have  already  said,  concerning  the  good  Shepherd, 
that  he  putteth  forth  his  own  sheep,  and  'goeth  before 
them,  and  they  follow  him.     As  the  sheep  lodge  in  the 
fold  through  the  darkness  of  the  night,  and  by  the  rising 
sun  are  put  forth  to  feed  beneath  its  cheering  rays :  so 
Jesus,  by  his  Spirit,  regenerates  the  souls  of  his  flock, 
puts  them  forth  from  their  carnal,  unbelieving  state,  and 
thereby  renders  them  visible  as  his  sheep.     The  mark 
of  his  bloody  cross,   from   whence  all  their  salvation 
flows,  he  puts  upon  them,  and  then  gives  them  power  and 
love  to  follow  him  as  their  chief  and  good  Shepherd. 
Has  this  taken  place  between  Jesus  and  you  ?    He  came 
to  save  the  lost  sheep  cf  the  house  of  Israel,  and  none 
Y 


242  Christ  the  good  Shefiherd. 

but  those  who  feel  how  far  they  have  wandered  from  G<>4 
in  the  paths  of  disobedience,  will  prize  the  grace  of  thig 
blessed  Shepherd.  Read  the  parable  of  the  lost  sheep, 
recorded  in  Luke  xv.  and  may  this  gracious  Shepherd 
make  it  a  mean  of  convincing  you  of  your  danger,  and 
then  gather  you  to  the  arms  of  his  mercy. 

The  flock  of  Christ,  more  or  less,  from  the  depravity 
of  nature,  the  force  of  temptation,  and  the  sufferings  of 
life,  are  subject  to  fear.  It  would  be  enough  for  you  to 
listen  to  the  voice  of  your  Shepherd,  who  says,  Fear  noty 
little  flock.  But  that  ancient  promise  of  his  pastoral 
office  before  recited,  affords  you  still  greater  consolation. 
He  shall  feed  his  flock  like  a  shepherd ;  he  shall  gather 
the  lambs  with  his  arm,  and  carry  them  in  his  bosom. 
Amidst  all  your  sins  and  fears  fly  to  his  arms.  Remem- 
ber, Jesus  your  Shepherd  will  not  only  take  care  of  you 
and  your  concerns,  but  lie  has  gone  before  you  through 
death  to  heaven,  to  prepare  a  place  for  you.  The  chief 
Shepherd  shall  appear  to  receive  you  to  himself,  no  more 
to  revolt  from  him,  nor  sin  against  him.  In  his  bosom 
you  shall  for  ever  rest,  and  drink  pure  joy  from  the  foun- 
tain head  for  ever  and  ever. 


LECTURE    XXXIV. 


MORNING  PRIVATE  DEVOTION 

Psalm  cxxxix.  18. 
Wlicn  I  awake  I  am  still  with  thee* 

S-mM  vet  another  day  to  see 

The  light,  O  may  I  walk  therein; 

Increasing  more  and  more  in  thee, 

A  birth  to  God,  a  death  to  sin. 
Till  meet  for   heav'n   I  wing  mv  flight, 
And  raise  thee  with  the  saints  in  li^ht. 

Langly. 

IT  is  universally  acknowledged  that  religion  consists  in 
the  enjoyment  and  worship  of  the  most  high  God.  The 
man  who,  by  faith  of  the  operation  of  God,  is  practically 
convinced  that  in  this  vale  of  tears  he  has  no  solid  happi- 
ness but  what  is  derived  from  communion  with  his  ever- 
lasting Father  in  Jesus  Christ,  knows  that  days  and  months 
and  years  are  no  more  to  him  than  as  he  is  assisted  to 
walk  in  the  light  of  God's  countenance ;  improve  the 
dispensations  of  providence,  and  anticipate  that  blissful 
state  in  which  the  Sun  of  Righteousness  creates 
eternal  day.  Under  such  impression,  David  penned  this 
most  excellent  psalm. 

Early  as  the  dawn,  sensible  of  the  divine  presence,  he 
was  solicitous  to  begin  the  day  with  God,  and  improve 
its  various  and  successive  events.  From  past  experience 
Christians  must  be  deeply  convinced,  that  the  day  which 
is  begun  with  sensible  communion  with  God,  ends  with 
indescribable  pleasures.  On  the  contrary,  when  God  is 
not  enjoyed,  and  duty  is  wholly  neglected,  or  indiffer- 
ently performed,  they  unavoidably  rush  on  the  business 


244  Morning  private  Devotion. 

of  the  day,  as  the  unthinking  horse  into  the  battle,  and 
seldom  fail  to  meet  with  some  bitter  cup,  or  fatal  snare, 
before  the  curtain  of  the  evening  falls.  I  shall,  in  this 
lecture,  offer  you  some  instructions  to  assist  your  morn- 
ing devotion,  sincerely  hoping  God  may  make  them 
beneficial  to  all. 

Reflection.  Preserved  through  the  dangers  of  the 
night,  intreat  God  to  teach  you,  habitually,  to  meet  the 
unfolding  eye-lids  of  the  morning  with  reflection  ;  and, 
like  the  attracting  magnet  to  its  pole,  your  soul  may  fix 
upon  your  Lord  and  Saviour.  Your  mind  thus  disposed, 
I  wish  you  to  refect  on  God's  goodness  in  your  preser- 
vation, especially  if  health  attends  your  person.  How 
many  of  your  fellow  creatures,  at  the  same  moment,  may 
be  left  on  beds  of  painful,  languishing  sickness ;  how  many 
may  have  had  their  sleeping  moments  interrupted  by  de- 
vouring flames,  or  by  the  robber's  hand !  and  many  others 
may  have  made  their  beds  their  tomb,  since  the  last 
setting  sun,  and  gone  the  way  from  whence  they  shall  not 
return  !  These  thoughts  will  create  in  your  heart  a 
most  charming  sense  of  God's  sparing  goodness  to  you. 
Jt  is  oj  the  Lord's  mercies  that  ive  are  not  consumed ; 
because  his  compassions  fail  not.  They  are  neiv  every 
morning:  great  is  his  faithfulness.  Remember,  another 
day  is  now  adding  to  the  term  of  your  life,  and  that  each 
leaves  the  number  less.  Alas  !  how  swift  they  fly  !  The 
aged  should  remember  that  the  current  of  time  runs 
sensibly  the  stronger  the  nearer  it  verges  to  eternity  ;  and, 
of  course,  very  little  time  remains  for  you.  It  should  be 
the  duty  of  youth  to  implore  God,  so  to  teach  them 
that  they  may  number  their  days,  and  a/i/ily  their  hearts 
unto  ivisdojn.  Each  of  you  may  now  reflect,  how 
many  dark,  sinful,  and  dangerous  days  you  have  passed* 


ZTorning  private  Devotion.  245 

This  will  melt  you  down  in  self-abasement;  each  past  folly 
will  prove  a  way-mark  to  your  future  conduct,  and  sti- 
mulate you  to  walk  more  humbly  with  God. — Let  the 
morning  teach  you  that  you  have  another  day's  work 
to  do.  The  worldling  opens  his  eyes  from  sleep,  proba- 
bly before  nature  lifts  the  grey  eye-lids  of  the  morning  ; 
and,  with  eagerness,  begins  to  review  and  to  adjust  his 
business  for  the  day.  Diligent  in  business,  fervent  in 
spirit,  servmg  the  Lord,  is  a  Scripture  maxim,  binding 
upon  the  disciples  of  Jesus.  Such,  however,  will  view 
the  secular  business  of  life  as  a  secondary  object,  and 
first  direct  themselves  to  God  for  ability  to  perform  the 
work  of  the  day,  as  alloted  in  all  its  parts  by  infinite 
wisdom.  In  this  you  will  readily  perceive  that  you  have 
something  to  do  for  the  honour  of  your  God  ;  duties  to  be 
discharged  for  the  benefit  of  your  family ;  some  act  of 
forbearance,  charity,  or  good-will,  to  your  fellow  crea- 
tures ;  and  something  for  your  own  progress  and  growth 
in  grace.  Of  all  men,  Christians  have  the  most  important 
work  cut  out  for  them;  none  are  idle  but  those  who  bear 
the  name,  without  the  nature  of  Christianity.  Your  past 
experience,  however  small,  mu3t  corroborate  with  the 
Scripture  testimony,  that  you  know  not  what  a  day  ?nay. 
bring  forth*  Duties,  losses,  benefits,  temptations,  sor- 
rows, perhaps  in  forms  unknown  to  you  before,  may 
await  you.  In  each  you  will  be  called  to  exercise  those 
tempers  which  shall  prove  either  your  honour  or  your 
grief.  With  cool  reflection,  therefore,  begin  the  day; 
and  every  adverse  providence  will  make  the  less  impres- 
sion upon  you ;  every  duty  will  be  more  cheerfully  per-, 
formed.  The  husbandman,  arising  from  his  bed  of  rest, 
in  order  to  combat  the  labour  of  the  field,  finds  it  neces- 
sary to  partake  of  a  repast  at  his  table,  that  his  animal 
Y2 


246  Morning  firivate  Devotion. 

strength  may  be  renewed.  This  will  teach  you,  that 
another  part  of  your  morning's  devotion  is  the  lively 
exercise  of 

Faith.  What  animal  food  is  to  the  body,  that,  and 
more  than  that,  Christ  is  to  the  soul.  He  is  the  bread  of 
life,  and  the  water  of  life;  and  every  hungry  soul,  by 
faith,  knows  what  it  is  to  be  satisfied  with  his  fullness. 
Faith,  amidst  the  graces  of  the  soul,  is  somewhat  like 
the  main  spring  in  your  watch :  when  properly  wound 
up,  it  sets  the  whole  in  motion  ;  gives  you  the  time  of  day, 
or  evidence  of  salvation,  comfort  and  duty;  for  it  works 
by  love.  You  must  recollect,  the  Israelites  were  to 
gather  the  manna  in  the  morning,  although  they  were  to 
eat  of  it  all  the  day  long ;  and  you  will  find  an  essential 
benefit  in  a  morning's  believing  meditation  on  the  person 
and  offices  of  Jesus  Christ,  who  alone  can  maintain  the 
life  of  your  soul  amidst  the  changes  of  the  day.  To  these 
directions  let  me  add,  as  nature  and  custom  dictate  you 
in  the  morning  to  adjust  your  person  with  apparel,  so 
may  you,  by  the  hand  of  faithful  on  the  Lord  Jesus — as 
a  robe  of  righteousness,  a  garment  of  salvation,  and  as 
a  complete  suit  of  armour.  Thus,  with  spiritual  food 
and  raiment,  you  may  venture  into  the  more  busy  scenes 
of  life,  and  hope  to  close  the  day  in  peace.  To  stimulate 
you  in  this  happy  morning  exercise  of  faith,  it  is  said, 
Messiah's  goings  forth  are  pre/iared  as  the  morning  ; 
that  he  shall  be  as  the  light  of  the  morning,  when  the 
sun  riseth,  even  a  morning  without  clouds  %  as  the  ten* 
der  grass  springing  out  of  (he  earth  by  clear  shining 
after  rain.  Each  of  these  beautiful  figures  are  to  instruct 
)ou  what  Christ  hath  done  in  his  incarnation  and  resur- 
rection ;  and  what  he  will  be  to  you  by  the  influence  of 
his  grace }  consequently,  he  is  the  proper  object  for  )  our* 


Morning  private  Devotion.  247 

believing  meditation  every  morning.  To  establish  you 
more  firmly,  fail  not  to  read  a  portion  of  the  Scriptures, 
and  plead  the  influence  of  that  divine  Spirit,  who  was 
promised  to  testify  of  Christ,  to  guide  you  into  all  truth, 
and,  of  course,  prove  your  everlasting  Comforter.  The 
next  part  of  your  morning  devotion  I  shall  name,  is 

Prayer  and  Praise.  These  are  what  I  may  call 
twin  duties,  recommended  by  Paul  and  other  disciples. 
And  these  are  inseparable  in  the  breathings  of  a  pious 
heart ;  because  we  cannot  approach  God  in  prayer  for 
a  present  blessing,  but  what,  on  the  least  recollection,  we 
must  praise  him  for  what  we  have  received.  In  the  ex- 
ercise of  these  duties  reflection  is  necessary  to  arrange 
our  wants  and  our  mercies  ;  andfait/i,  in  order  to  plead 
the  promises,  and  to  be  persuaded  that  God  will  assuredly 
grant  us  a  supply.  I  do  not  suppose  you  are  so  perfect  as 
that,  in  the  performance  of  these  duties,  you  are  always 
free  and  happy,  and  meet  with  no  opposition.  So  far 
from  it,  it  is  much  easier  for  a  person  to  read,  hear,  or 
preach,  than  to  pray  ;  because  prayer  is  the  most  spiri- 
tual of  all  duties :  it  is  what  our  depraved  nature  dis- 
relishes; and,  because  we  gain  more  by  this  than  any 
other  duty,  Satan  strives  to  interrupt.  Neglect  of  prayer 
is  one  great  cause  why  many  professors  are  so  extremely 
unsavory  in  their  conversation,  and  so  dark  in  their  evi- 
dences of  salvation.  Rollin,  in  his  ancient  history,  some- 
where relates,  that  an  Heathen  commander  told  his 
foiled  army,  "  I  lost  the  battle  to  day,  because  I  sought  not 
the  protection  of  the  gods  in  the  morning."  Remember, 
few  professors,  who  fall  by  temptations  in  the  day,  but 
what  may  trace  their  misfortunes  to  an  habitual  neglect 
of  morning  devotion.  Earnestly  look  to  God  for  a  pray- 
ing, believing  heart,  and  for  the  Spirit  of  supplications. 


24  S  Morning  fir iv ate  Devotion, 

Rather  than  arise  abruptly  from  your  knees  in  prayer $ 
accustom  yourselves  earlier  to  arise  from  your  beds.  Da- 
vid says,  I  fir  evented  the  dawning  of  the  morning,  and 
cried,  O  God,  thou  art  my  God,  early  will  I  seek  thee. 
My  voice  shah  thou  hear  in  the  morning,  0  Lord,  in  the 
morning  will  I  direct  my  fir  ay  er  unto  thee,  and  will  look 
u/i.  Indeed,  David  had  every  reason  to  look  u/i  in  firm 
confidence  of  his  prayer  being  heard,  his  person  preserved, 
and  his  soul  abundantly  blessed  through  the  course  of  the 
day,  let  the  duties  or  the  sufferings  that  await  him  b& 
what  they  may. 

Although  the  benefits  resulting  from  morning  devotion- 
produce  their  own  reward,  and  fail  not  to  habituate  you. 
to  its  delightful  performance,  yet  it  may  afford  you  a, 
pleasing  stimulus  to  recollect,  that  the  stones  which  good 
old  Jacob  had  for  his  pillow  in  the  night,  he  arose  early 
in  the  morning  to  erect  into  a  pillar  of  memorial  of  God's 
goodness  in  making  the  place  to  him  a  Bethel.  Moses 
went  up  on  the  mount  early  in  the  morning,  and  was  ad- 
mitted to  converse  with  God  face  to  face,  as  a  man  con- 
versed with  his  friend.  Joshua  arose  early  with  the  Ark, 
and  took  Jericho.  I  shall  conclude  my  advice  to  you  on 
this  interesting  subject,  by  calling  your  recollection  to 
morning  devotion  as  a  just  emblem,  and  an  happy  presage 
of  your  resurrection  by  Christ  from  the  sleep  of  death ; 
when,  with  David,  and  all  the  ransomed  throng,  you, 
will  behold  the  face  of  Emmanuel  in  righteousness,  and 
be  satisfied  when  you  awake  n/i  with  his  likeness. 


LECTURE  XXXV. 


THE  ROOT  OF  THE  MATTER. 

Job  xix.  28. 
— The  Root  of  the  matter  is  found  in  me* 


Quickened  by  thee,  and  kept  alive, 

I  flourish  and  bear  frv.lt; 
My  life  I  from  thy  sap  derive, 

My  vigor  from  thy  root. 

A.T. 


A  HE  root  of  the  matter  being  found  in  Job,  was  a 
reason  he  assigned  against  the  persecution  he  suffered 
from  the  lips  of  his  professed  friends.  Why  persecute  ye 
me,  seei?ig  the  root  of  the  matter  is  found  in  me?  A  very 
singular  expression.  Let  us  inquire  what  is  that  root  pos- 
sessed by  Job,  and  who  it  is  that  may  be  said  to  find  it. 

1.  Root,  in  general,  is  the  first  principle  of  any  thing* 
It  is  that  part  of  a  plant  concealed  in  the  ground,  con- 
tains virtually  the  essence  of  the  plant,  imbibes  the  juices 
of  the  earth,  and  transmits  them  to  the  other  parts  for  their 
nutrition.  In  the  formation  of  man,  as  a  rational  being, 
he  wis,  no  doubt,  possessed  of  a  moral  principle  of  action  ; 
a  root  from  whence  the  fruit  of  obedience  should  abound 
to  his  Creator.  Thus  God  pronounced  him  very  good. 
Ah  '.  how  banefu'  the  powers  of  sin,  which  at  once  strip- 
ped this  good  y  tree  of  its  fruit,  and  poisoned  the  very 
root  \  With  this  root  of  iniquity,  all  the  offspring  of 
Adam  are  born  into  the  world  ;  and  from  thence  proceed 
tli  ise  baneful  fruits,  so  dishonourable  to  God,  destructive 
to  society,  and  fatal  to  the  possessor.    To  correct  human 


25©  The  Root  of  the  Matter. 

nature,  and  moralize  the  habits,  have  been  the  unsuc-  - 
cessful  attempts  of  philosophy  in  all  ages;  but  the  root  of 
iniquity  still  remains,  and  bids  defiance  to  human  skill 
either  to  correct  or  to  destroy.  All  flesh  hath  corrupted 
his  way  upon  the  earth  ;  the  imaginations  of  man's  heart 
are  only  evil,  and  that  continually  ;  there  is  none  that 
doeth  good,  no  not  one.  This  is  that  testimony  which  the 
great  and  holy  God  has  made  of  our  fallen  nature,  and 
which  ought  to  make  an  indelible  impression  upon  our 
hearts. — To  return  to  the  case  of  Job.  Conscious  of  the 
depravity  of  his  nature,  and,  according  to  his  own  senti- 
ment, no  man  can  bring  a  clean  thing  out  of  an  unclean; 
so  far  from  this  bitter  root  of  iniquity  being  found  in  him, 
and  used  as  an  argument  why  he  should  be  exempt  from 
persecution :  he  certainly  was  conscious,  that  sinful 
humanity  if  born  to  trouble  of  every  kind  and  degree* 
Job,  therefore,  must  have  had  some  other  meaning ;  ia 
him  was  some  other  root  than  fallen  nature  possesses. 

Let  us  now  take  the  Gospel  in  our  hand,  by  which  we 
may  not  only  understand  the  meaning  of  Job,  but  learn 
the  way  in  which  the  God  of  grace  restores  sinners,  by  a 
new  principle,  to  bear  the  fruit  of  righteousness  ;  and  the 
Lord  grant  the  root  of  the  matter  may  be  found  in  us. 

In  the  Bible,  Jesus,  the  Son  of  God,  is  called  the  root 
of  David ;  as  God,  he  is  the  author  of  all  natural  exist- 
ence; as  Mediator,  he  is  the  author  of  eternal  salva- 
tion. In  his  humiliation  he  was  esteemed  a  root  out  of  a 
dry  ground:  nevertheless,  from  him  proceed  every  blessed 
fruit  worthy  of  God  to  bestow,  and  necessary  for  us  to 
enjoy.  Job  knew  that  his  Redeemer  livcth,  and  this  form- 
ed the  root,  the  principle,  the  source  of  all  his  consolation 
in  life,  and  in  prospect  of  his  resurrection  from  the  dead. 
This  he  declared  in  the  very  verses  connected  with  our- 


The  Root  of  the  Matter.  251 

itxt*  That  this  Redeemer,  as  the  root  of  salvation  was  iw 
him,  is  a  privilege  in  common  with  all  the  children  of 
grace.  Paul  assures  us,  that  God,  who  se/ierated  him  from 
his  mother 's womb »,  and  called  him  by  grace,  also  revealed 
his  Son  in  him.  All  who  have  thus  received  Christ  Jesus, 
the  Lord,  are  said  to  be  rooted  and  built  up  in  him.  How 
expressive  is  this  emblem !  as  the  root  is  secret  beneath  the 
ground,  and  only  known  by  the  fruit  which  it  produces : 
so  the  religion  of  the  heart,  the  inward  possession  of  Christ, 
can  only  be  determined  by  those  who  happily  possess  him, 
and  bear  the  fruit  of  righteousness  to  the  praise  of  God, 

Job  callingthis  the  root  of  the  matter,  is  a  phrase  which 
is  worth  our  attention.  Jesus,  the  Son  of  God,  is  the  mat- 
ter of  our  Election,  chosen  in  him  before  the  founda- 
tion of  the  world — our  Redemption,  for  he  purchased 
the  Church  with  his  own  blood — our  Justification,  he 
is  the  Lord  our  Righteousness — cur  Regeneration, 
created  in  Christ.  Jesus  unto  good  works—* our  Sanc- 
tification,  from  him  is  our  fruit  found — the  basis 
of  our  Hope  for  future  bliss,  Christ  in  you,  the  hope  of 
glory  !  Christ  is  all,  and  in  all. — Collecting  these 
observations,  we  may  learn  something  of  the  intrinsic  ex- 
cellence of  Christianity.  A  man,  says  Solomon,  shall  not 
be  established  by  wickedness ;  but  the  root  of  the  righ« 
teous  shall  not  be  moved.  —  The  root  of  the  righteous 
yieldeth  fruit. — They  shall  bring  forth  fruit  in  old  age  ; 
they  shall  be  fat  and  flourishing,  to  show  that  the  Lord 
is  upright,  and  that  there  is  no  unrighteousness  in  him. 
Happy  are  the  people  who  are  in  such  a  case,  yea,  happy 
is  that  people  whose  God  is  the  Lord !  How  necessary  and 
important  is  it  to  know  our  interest  in  this  felicity!  Job 
said,  The  root  of  the  matter  is  found  in  me;  let  us  then^ 
according  to  our  design, 


252  The  Root  of  the  Matter. 

2.  Enquire  who  it  is  that  may  be  said  to  find  it. — Ko 
doubt  we  must  first  name  the  person  who  possesses  it. 
The  religion  of  the  heart  is  neither  founded  in  ignorance 
nor  in  in^ensibi.ity.  It  is  neither  in  sleep  nor  enthusias- 
tic visions  that  God  conveys  the  root  of  the  matter  to  the 
soul.  /  know,  said  Paul,  in  whom  I  have  believed. 
Christ  liveth  in  me.  By  the  grace  of  God  I  am  what  I 
am.  Although  all  men  may  not  know  the  period  when 
God  changed  their  state,  nor  possess  equal  sensibility ; 
yet  they  can  as  certainly  know  that  the  root  of  the  mat- 
ter is  in  them,  as  that  a  living  tree  is  known  by  the  fruit 
which  it  bears.  The  Christian  knows  by  experience,  that 
his  comfort  and  his  hope  materially  depend  upon  the 
persuasion  that  God  has  implanted  the  root  of  the  matter 
in  him  ;  and,  as  it  is  a  blessing  which  he  could  not  have 
provided  for  himself,  it  creates  the  most  sublime  expres- 
i  ions  of  gratitude  to  God  for  his  unspeakable  gilt. — We 
have  reason  to  say,  that,  no  sooner  is  the  root  of  the 
matter  formed  in  the  heart,  than  Satan  is  competent  to 
find  it.  The  liberty  which  God  hath  given  Satan  to  gain 
access  to  the  human  breast,  evinces  the  astonishing 
powers  of  that  fallen  being.  The  fact,  however,  is  in- 
disputable. Satan  found  the  root  of  the  matter  in  Job, 
and  asked  God  leave  to  tempt  him  with  severity.  He  did 
so.  But)  so  far  from  the  root  being  torn  from  the  heart 
of  Job,  the  temptations  and  trials  he  endured  had  the 
happy  tendency  to  make  it  seven-fold  mere  fruitful.  It 
is  equally  so  with  all  who  have  union  with  Jesus.  The 
root  of  the  matter  is  an  object  of  the  devil's  most  impla- 
cable hatred,  find  it  in  whom  he  may.  But  the  promise 
of  God,  by  Isaiah,  to  the  Church,  under  the  emblem  of  a 
vineyard  of  red  wine,  may  with  equal  justness  be  applied 
to  the  root  of  the  mutter  in  the  soul :  /  the  Lord  do  kt<$ 


The  Root  of  the  Matte?.  253 

it j  I  Will  water  it  every  moment ;  lest  any  hurt  it,  I  will 
keep  it  night  and  day.  We  may  also  add,  the  root  of 
the  matter  in  the  heart  is  found  by  the  Church,  by  Mi- 
nisters, and  by  Christians.  By  this  we  do  not  presume 
that  one  man  is  competent  positively  to  determine  the 
heart  of  another,  but  from  analogy  of  experience,  and 
in  the  judgment  of  charity,  M  in  water,  face  answer- 
eth  to  face  :  so  the  heart  of  man  to  man.  There  are 
lines  of  experience  in  a  conviction  of  sin  ;  embracing  the 
Saviour,  and  a  devotedness  to  God,  which  fail  not  to  cor- 
respond in  all  who  are  taught  by  the  Spirit.  By  their 
fruit  ye  shall  know  them,  is  an  unerring  rule  given  by 
Christ  to  his  disciples  to  determine  the  character  of  others. 
And  it  is  highly  necessary  that  the  root  of  the  matter 
should  be  found  in  all  those  who  are  candidates  for  the 
ordinances  of  Christ,  and  the  communion  of  saints. 

Having  thus  attempted  to  explain  what  is  the  root  of 
the  matter,  and  by  whom  it  may  be  said  to  be  found, 
let  us  improve  the  reflections  for  ourselves.  Our  sen- 
timents and  actions  are  dictated  and  governed  by  princi- 
ple. There  is  in  us  a  root  of  iniquity  producing  its  bane- 
ful fruit  of  unbelief,  enmity,  and  impiety  ;  or,  the  super- 
natural root  of  grace,  counteracting  the  evil  propensities 
of  the  heart,  and  yielding  the  sublime  pleasures  of  Chris- 
tianity. Never  be  so  vain  as  to  expect  the  leaves  of  pro- 
fession, the  flowers  of  gifts,  and  the  fruit  of  obedience, 
will  be  produced  acceptable  to  God,  or  satisfactory  to 
yourselves,  without  they  proceed  from  an  union  with  the 
Saviour.  As  the  branch  cannot  bear  fruit  of  itself  except 
it  abide  in  the  vine,  no  more  can  ye,  except  you  abide  in 
Christ.  If  the  root  be  holy,  so  are  the  branches.  That 
a  corrupt  tree  should  bring  forth  good  fruit  is  contrary  to 
nature ;  and,  that  a  man  who  has  nothing  in  him  but  the 
Z 


254  The  Root  of  the  Matter. 

corrupt  root  of  sin  should  bring  forth  fruit  unto  holiness, 
is  as  contrary  to  grace.     How  important  is  it,  therefore, 
ihat  we  should  examine  ourselves,  that  we  may  not  be  de- 
ceived !  On  this  occasion  we  cannot  but  bring  to  remem- 
brance the  case  of  the  second  class  of  hearers  mentioned 
by  our  Lord  in  his  parable  of  the  sower.     He  that  re* 
ceivedthc  seed  into  stony  places,  the  sa?ne  is  he  that  hear* 
cth  the  word,  and  anon  with  joy  rcceiveth  it :  yet  hath  he 
not  root  in  himself;   but  dureth  for  a  while :  for  when 
tribulation  or  persecution  ariseth,   because  of  the  word, 
by  and  by  he  is  offended*     The  natural  passions  of  this 
man  were  awakened ;    he  sustained  a  profession  for  a 
while,  how  long  we  cannot  say ;  but  eventually  his  hear- 
ing and  his  pleasure  are  turned  into  offence.    The  cause 
of  all  this  is  attributed  to  his  having  no  root  in  hifnself; 
he  possessed  nothing  but  a  stony  heart !     May  the  recital 
of  this  man's  case  awaken  your  attention,  and  inspire  you 
with  the  most  solemn  concern  to  know  the  state  of  your 
souls  for  eternity.    God  forbid  that  you  should  maintain  a 
profession  of  religion,  while  you  possess  nothing  within 
you  but  the  cold,  hard,  obdurate  heart  of  unbelief!  Such 
profession  may  endure  for  a  while  ;  but  some  fatal  event 
will  take  place,  when,  to  use  our  Lord's  expression,  the 
sun  will  be  up,  and  they  be  scorched.     It  is  my  ardent 
prayer  that  God  may  convey   this  instruction  to   your 
mind,  and  reveal  Christ  to  your  heart !  Possessed  of  this 
most  precious  Saviour,  you  will  know  the  meaning  of 
he  root  of  the  matter.    From  thence  pardon,  righteous- 
ness, peace,  and  joy,  will  be  produced  in  rich  abundance. 
You  will  prove  an  ever  green  in  the  garden  of  the  Lord. 
The  blasts  of  winter  shall  not  destroy  you.    Thus  may  we 
not  conclude  in  the  charming  language  of  the  prophet, 
Blerscd  is  the  man  that  trustcth  in  the  Lord}  and  whose 


Tlie  Root  of  the  Matter.  255 

hofie  the  Lord  is.  For  he  shall  be  as  the  tree  filanted 
by  the  waters,  and  that  sjireadeth  out  her  roots  by  the 
river,  and  shall  not  see  vjheri  heat  comet h  ;  but  her  leaf 
tthall  be  green,  and  shall  not  be  careful  in  the  year  of 
droughty  neither  shall  cease  from  yielding  fruit. 


LECTURE  XXXVI. 


IjVCREASLVG  ijv  the  kno  wledge  of  the 
LOVE   OF  CHRIST. 

Ephesians  iii.  19. 
—  To  know  the  love  of  Christ,  which  fiasseth  knowledge* 

Let  me  love  thee  more  and  more, 

If  I  love  at  all  I  pray, 
If  I  have  not  lov'd  before, 

Help  me  to  begin  to-day. 

Newton. 

Of  all  mental  attainments,  the  knowledge  of  the  love 
of  Christ  is  the  greatest.  For,  it  assures  the  soul  of  sal- 
vation, constrains  to  purest  obedience,  supports  under 
the  greatest  sorrows,  and  survives  the  loss  of  all  human 
acquirements.  It  yields  the  most  animating  cordial  un- 
der the  sorrows  of  death,  and  assures  the  soul  of  immor- 
tality and  glory  beyond  the  grave.  This  knowledge  is  the 
free  and  gracious  gift  of  God ;  those  who  enjoy  it,  as 
ardently  pant  after  more  abundant  increase,  as  the  hart 
panteth  after  the  refreshing  stream.  The  persons  to 
whom  Paul  wrote  this  epistle  certainly  did,  in  a  measure^ 
know  the  love  of  Christ ;  for,  the  possession  of  that  love 
was  essential  to  their  Church  communion.  And  although 
he  asserts  the  love  of  Christ  to  surpass  knowledge,  yet 
it  is  to  be  understood  as  expressive  of  its  absolute  extent 
and  infinite  fulness.  For,  as  Dr.  Owen  says,  "  We  may 
know  that  experimentally,  which  we  cannot  know  com- 
prehensively:  we  may  know  that  in  its  power  and  effects 
which  we  cannot  comprehend  in  its  nature  and  depths. 
A  weary  person  may  receive  refreshment  from  a  spring 


Love  of  Christ.  257 

though  he  cannot  fathom  the  depth  of  the  ocean  from 
whence  it  proceeds."     It  is  presumed  that  in  some  mea- 
sure you  have  been  taught  the  knowledge  of  the  love  of 
Christ,  and  that  you  wish  a  more  abundant  increase.  This 
discourse,  therefore,  is  to  direct  you  to  a  few  of  those 
means  by  which  you  may  attain  it;  and  my  prayer  is  that 
you  may  find  it  more  operative  upon  your  heart  and  life. 
1.  Seek  the  perpetual  aid  of  the  Holy  Ghost.     To 
this  divine  agent  our  Lord  directed  his  disciples,  who 
should   teach   them   all  things.      This    was  necessary, 
for  the  world  by  wisdom  knew  not  God  ;  no  rules  of  art, 
no  rays  of  science,  could  possibly  convey  the  knowledge 
of  the  love  of  Christ  to  their  hearts,  or  ours,  so  as  to 
diffuse  its  sacred  benefits  to  the  soul.     No  ?nan  can  call 
Jesus  the  Lord,  but  by  the  Holy  Ghost ;    and  it  is  ex- 
pressly declared,  the  love  of  God  is  shed  abroad  in  the 
heart  by  the  Holy  Ghost  given  unto  us.     The  nature  of 
the  love  of  Jesus  is  like  himself,  unchangeable  ;  the  same 
yesterday,  to-day,  and  for  ever  :  but  our  perception  and 
enjoyment  of  it  admit  of  variation.    We  cannot  say,  our 
comfort  in  the  love  of  Jesus  was  the  same  yesterday  and 
to-day;  and,  if  the  nature  of  the  love  of  Jesus  was  as 
changeable  as  our  enjoyment  of  it,  it  would  be  equally  as 
unworthy  of  himself  to  bestow  it,  as  it  would  be  uncer- 
tain to  us.     I  therefore  direct  you  to  the  everlasting  love 
of  Jesus  ;  and  esteem  it  a  pleasurable  truth  for  you  to  be- 
lieve, that  the  same  Spirit  who  first  taught  you  the  love  of 
Christ,  will  continue  to  increase  that  knowledge-    When, 
therefore,  you  feel  unfruitful  and  inanimate,  wishing  at  the 
same  time  that  your  heart  may  expand  towards  the  Savi* 
our,  repair  to  the  throne  of  mercy,  and  by  prayer  plead  for 
the  teaching  of  the  Holy  Ghost,  from  this  most  encourag- 
ing promise,  He  giveth  his  Spirit  to  them  that  a(:k  him. 
Z  2 


258  Love  of  Chritt. 

2.  Contemplate  the  grandeur  of  the  Person  of  Jesus* 
As  the  knowledge  of  persons,  the  beauties  of  their  fea- 
tures, and  the  gracefulness  of  their  deportment  fail  not 
to  captivate  us  in  their  esteem  ;  much  more  a  perception 
of  the  excellencies  of  Jesus  will  assuredly  enkindle  our 
warmest  affections,  and  draw  us  nearer  to  his  heart. 
Jesus  possesses  all  the  attributes  of  Godhead,  all  the 
virtues  of  manhood.  And  such  are  the  perfections  united 
in  his  person  as  our  Redeemer,  exhibited  in  numberless 
characters  and  offices,  that  we  have  just  reason  to  ex- 
claim with  Zechariah,  How  great  is  his  goodness,  and 
how  great  is  his  beauty  i  the  altogether  lovely ;  the 
chief  among  ten  thousand  I  Every  time  we  contemplate 
the  excellencies  of  Jesus,  new  wonders  arise  and  confirm 
our  hope  in  the  fulness  of  his  redemption.  Peter's  sen- 
timent concerning  the  glorified  Saviour  was  admirably 
just,  Whom  having  not  seen  we  love ;  in  whom  though 
vow  we  see  ldm  not,  yet  believing,  we  rejoice  with  joy 
unsjvcakablc  and  full  of  glory  ;  receiving  the  end  of  our 
faith,  even  the  salvation  of  our  souls.  No  peace,  no  con- 
solation, no  pleasurable  delight  and  perseverance  in  our 
race  which  is  set  before  us,  but  by  looking  unto  Jesus, 
the  author  and  finisher  of  our  faith.  To  such  sacred 
enjoyments  the  Saviour  invites  us.  Look  unto  me,  and  b+ 
ye  saved,  all  ye  ends  of  the  earth  ;  for  I  am  God,  and 
besides  me  there  is  no  Saviour*  Those  who  look  to  this 
Redeemer,  and  by  faith  contemplate  his  glory,  will  find  a 
transforming  efficacy  upon  their  hearts.  Ml  we  with  often 
face,  beholding  as  in  a  glass,  the  glory  of  the  Lord,  arc 
changed  into  the  same  image  from  glory  to  glory,  even 
by  the  Sjiirit  of  the  Lord.  It  ib  impossible  to  have  a  sight 
of  Jesus  without  an  attractive  influence  upon  our  hearts! 
To  hear  of  Jesus,  though  from  the  most  eloquent  lip.-. 


Love  of  Christ*  25 § 

without  being  engaged  in  contemplating  his  glory,  is 
like  partaking  of  the  most  charming  repast  by  the  light 
of  the  moon,  in  the  severity  of  ice  and  snow.  But  he 
who  feels  aright,  enjoys  the  genial  warmth  of  the  sun  cf 
righteousness ;  his  affections  ascend  on  high,  and  he  is 
not  ashamed  to  declare 

A  very  wretch,  Lord,  I  should  be, 

Had  I  no  love  to  thee  : 
Rather  than  not  my  Saviour  lore, 

O  may  I  cease  to  be  ! 

3. 1  next  recommend  you,  attentively  to  read  the  His- 
tory of  your  Saviour's  love.  This  history  is  con- 
tained  in  the  Bible.  Here  you  will  learn  that  the  love  of 
Christ  is  divine,  everlasting,  free,  rich,  eternal,  infinite ; 
and  thus  be  compelled  to  adore  Jesus  as  the  God  of  love. 
You  will  perceive  the  variety  m  which  the  love  of  Jesus  is 
expressed  to  a  race  of  sinners.  That  he  who  was  equal 
with  God  should  be  made  in  the  form  of  a  servant ;  become 
a  man  of  sorrows,  and  acquainted  with  grief;  though 
Lord  of  all,  to  have  no  where  on  earth  to  lay  his  head  ; 
to  agonize  and  sweat  great  drops  of  blood  in  Gethsemane — 
to  suffer  sentence  of  condemnation  to  be  passed  upon  him 
at  the  bar  of  his  own  creatures — to  be  spit  upon,buffetted, 
scourged,  and,  in  the  issue,  suffer  the  ignominious  and 
accursed  death  of  the  cross,  under  all  the  wretchedness 
that  man  could  devise,  or  the  wrath  of  God  could  inflict : 
For  what — for  whom  ?  To  satisfy  justice,  and  to  redeem 
sinners,  the  vilest  of  the  human  race  t  All  this  to  bring 
them,  and  I  hope  to  bring  you  also  near  to  God,  to  en- 
joy him  as  your  father  and  your  portion  for  evermore  ! 
O  what  manner  of  love  is  this  1    What  heart  but  must 


Love  of  Christ. 

yield  to  tears,  repentance,  and  to  grateful  love  !  Dwell 
upon  this  history  ;  let  it  not  only  have  place  in  your  me- 
mory, but  let  it  be  inscribed  upon  }  our  heart.  Here  you 
learn  the  value  of  immortal  souls,  the  heinousness  of  sin, 
the  inflexibility  of  Jehovah's  justice  ;  and,  above  all,  how 
dear  and  precious  you  must  be  to  Jesus,  thus  to  love,  and 
bleed,  and  die  for  you ! 

In  the  Scriptures  I  would  solicit  you  to  read  the  history 
of  the  many  conversions,  deep  experiences,  and  triumph- 
ant death  beds,  which  are  there  recorded ;  each  of  which 
will  assuredly  increase  your  knowledge  of  the  love  of 
Christ.  Peter,  James,  John,  Zaccheus,  Matthew,  Mag- 
dalene, all  proclaim  the  boundless  love  of  the  Prince  of 
Peace.  What  but  pure  love  could  have  produced  the  con- 
version of  three  thousand  souls,  who,  with  infernal  rage, 
were  accessary  to  the  death  of  Jesus  ?  In  all  the  instances 
of  conversion,  experiences,  and  death  triumphs  recorded 
in  the  Bible,  we  may  bring  forward  Paul  as  declaring  on 
behalf  of  all,  the  source  from  whence  such  goodness 
flowed: — Christ  loved  me,  and  gave  himself  for  me. 
Therefore,  to  him  that  loved  us,  and  washed  us  in  his 
own  blood,  be  glory  for  ever  and  ever  ! 

Is  there  not  yet  another  volume  in  which  you  may  read 
the  history  of  a  Saviour's  charming  love  ?  What  think 
you,  my  hearers,  of  your  own  heart  and  life  ?  Ah !  un- 
happy that  breast,  which,  like  a  blank  volume  that  can 
produce  no  marks  nor  lines  of  love  from  Christ  ?  A  blank 
— an  affecting  blank  indeed  !  Yet  the  page  cannot  be  pure ; 
though  nothing  there  can  be  read  that  speaks  a  Saviour's 
love,  there  must  be  that  guilt  and  unbelief  which  make 
it,  like  Ezekiel's  roll,  full  of  lamentation  and  of  woe! 
Perhaps  it  is  not  so.  Though  you  may  not  boast  a 
large  volume  of  a  Saviour's  grace,  there  may  be  some  pre- 


Love  of  Chritt.  261 

tious  lines,  some  few  pages  which  neither  time  nor  storms 
can  possibly  destroy*  Yes,  the  history  of  his  love  ;  the 
time  when  first  he  claimed  your  hand  and  heart ;  how 
that  love  pursued  you  through  the  maze  of  life  •>  turned 
your  afflictions  into  blessings,  and,  to  this  moment,  pre- 
serves your  heart  in  love  towards  him.  Read,  then,  this 
volume  of  your  own  experience,  and  be  assured  that 
every  line  will  have  a  happy  tendency  to  increase  you 
in  the  knowledge  of  the  love  of  Christ. 

4.  My  concluding  advice  will  be,  to  contemplate  what 
Jesus  hath  promised  yet  to  do  for  you  ;  and  by  so  doing 
you  will  find  it  an  excellent  lesson  to  teach  you  still  more 
of  the  knowledge  of  the  love  of  Christ.  We  know  not 
what  a  day  may  bring  forth  ;  the  Lord  hath  in  infinite 
goodness  concealed  the  knowledge  of  future  events  from 
us,  purposely  to  give  a  spring  to  action,  keep  us  watch- 
ful, and  lead  us  along  in  daily  dependence  upon  his  arm. 
If  spared  yet  a  little  longer,  you  may  be  called  to  perform 
many  new  duties ;  combat  with  many  temptations  in  forms 
unknown  to  you  before  ;  pass  through  scenes  of  disappoint, 
ment  and  grief,  of  which  you  have  not  now  the  faintest 
expectation ;  and  likewise  undergo  many  out-breakings 
of  your  depraved,  sinful  heart,  that  hitherto,  like  furious 
beasts,  have  kept  their  dens  and  caves.  In  each,  and  un- 
der all,  how  can  you  pass  along  with  honour  to  your  God, 
or  pleasure  to  yourself?  Only  by  living  upon  a  Saviour's 
love.  He  will  love  you  to  the  end.  He  gives  you  multi- 
tudes of  precious  promises  in  his  word  for  your  comfort ; 
not  one  of  which  but  affords  you  the  picture  of  his  loving 
heart.  See  what  fulness  it  hath  pleased  the  Father 
should  dwell  in  his  Son  ;  and  it  is  the  Son's  delight,  by  his 
Spirit  daily,  and  as  you  need,  to  confer  this  grace  upon 
you.    Still  there  is  an  end,  and  thy  expectations  shall 


262  Love  of  Christ, 

not  be  cut  off.  You  know  you  must  die.  Indeed,  you 
would  not  wish  to  live  alway.  Remember  then,  your  death 
bed  :  the  time,  place,  manner,  and  cause  of  your  death 
are  all  prepared,  and  shall  be  performed  in  love.  Only 
believe  this,  and  death  will  instantly  be  disarmed  to  you. 
And  oh !  pleasing  employ,  then  to  read  the  history  of  your 
Saviour's  love  in  what  he  hath  prepared  for  you  beyond 
the  grave  !  Kingdoms  shall  fall ;  crowns  shall  fade  away ; 
and  the  blazing  sun  shall  cease  to  shine ; — but  in  yonder 
bright  abode  a  kingdom  awaits  you  that  never  shall  dis- 
solve ;  a  crown  of  righteousness  shall  sparkle  on  your 
head  through  the  blaze  of  an  eternal  day ;  and  you  shall 
shine  forth  as  the  sun  in  the  kingdom  of  your  Father  for 
ever  and  ever  \ 

How  unspeakably  happy  must  that  family  be,  whose 
bosoms  glow  with  the  love  of  Jesus  1  Be  assured  it  will 
support  you  under  every  disappointment,  sanctify  your 
conversation,  and  constrain  you  to  every  act  of  duty  con* 
nected  with  your  relation  in  private  or  public  life.  This 
will  tune  your  lips  to  praise  redeeming  love  ;  and  while 
in  prospect  of  future  bliss,  look  up  to  Christ  with  ardent 
prayer. 

Each  moment  draw  from  earth  away 
My  heart,  that  lowly  waits  thy  call ; 

Speak  to  my  inmost  soul  and  say, 
I  am  thy  love,  thy  God,  thy  all ! 

To  feel  thy  pow'r,  to  hear  thy  voice, 

To  ta*te  thy  love,  be  all  my  choice. 


LECTURE  XXXVII. 


CHRIST  MORE  PRECIOUS  THAjY  THE 
GOLDEN  WEDGE  OF  OPHIR. 

Isaiah  xiii.  12. 

I  will  make  a  man  more  precious  than  fine  gold  ;  even  a 

man  than  the  golden  wedge  cf  Of  Mr. 


Nm  health,  nor  wealth,  nor  sounding  fame. 
Nor  earth's  deceitful  emptv  name, 
With  all  its  pomp,  and  all  its  glare, 
Can  with  a  precious  Christ  compare. 

S.  M. 


JL  HIS,  and  the  following  chapter  contain  a  prophecy  of 
the  destruction  of  Babylon  by  the  Medes  and  Persians, 
about  two  hundred  years  before  it  was  accomplished.  It 
is  asserted  by  some  celebrated  expositors,  that  so  great 
was  to  be  the  slaughter,  few  male  inhabitants  should  es- 
cape the  sword ;  that  the  king  of  Babylon  should  not 
be  able  to  possess  a  man  of  his  own,  nor  hire  troops  of  his 
neighbouring  nations,  to  defend  his  city  from  destruction, 
even  at  the  price  of  the  golden  wedge  of  Ofihir.  In  ob- 
jection to  this,  it  need  only  be  replied,  Babylon  was  not 
taken  by  long  siege,  but  by  immediate  surprize ;  when  the 
king  had  no  time  to  collect  his  forces,  nor  hire  others 
from  neighbouring  nations.  The  work  was  done  in  one 
night.  Rather,  herefore,  the  text,  may  literally  relate 
to  Cyrus,  king  of  Persia,  whom  the  Lord  raised  up,  and 
before  whom  the  Lord  went  to  open  the  two-leaved  gate* 
of  brass  for  the  sake  of  delivering  his  captive  Israel.  This 
man,  Cyrus,  therefore,  was  certainly  more  valuable  and 
precious  to  the  Jews  than  fine  gold  j  for  their  liberty  could 


264  Christ  more  firecious  than 

not  have  been  purchased  at  the  most  extensive  price. 
But  if  this  be  the  literal  meaning  of  the  text,  I  am  of 
opinion  it  has  a  still  more  extensive  and  spiritual  signifi- 
cation. It  is  well  known  to  those  who  are  familiar  with 
the  writings  of  the  evangelical  prophet  Isaiah,  that  when 
reciting  deep  calamities  which  should  be  inflicted  on  the 
nations  for  their  sins,  he  would  frequently  speak  of  the 
great  Messiah,  by  whom  pardon  should  be  received, 
and  peace  proclaimed.  Our  text  is  an  instance  of  this. 
Jesus,  the  promised  Messiah,  is  that  man  eminently 
and  exclusively  so,  more  valuable  and  precious  than  fine 
gold,  even  the  golden  wedge  of  Ophir.  Dr.  Gill  says, 
11  This  is  interpreted  by  the  Jews,  of  the  king  Messiah ; 
for,  in  an  ancient  writing  of  theirs,  where,  having  men- 
tioned this  passage,  it  is  added,  i  This  is  the  Messiah 
that  shall  ascend  and  be  more  precious  than  all  the  chil- 
dren of  the  world,  and  all  the  children  of  the  world  shall 
worship  before   him."     Zoharin   Gen.  FoU  lxxi.  1. 

I  am  far  from  wishing  to  strain  any  text  to  serve  the 
cause  of  a  favourite  opinion  ;  but  this  passage  appears  to 
me  so  consonant  to  other  texts,  and  the  natural  emblem 
used  is  so  replete  with  ideas  descriptive  of  Christ,  that  I 
am  induced  to  employ  this  Lecture  to  offer  you  a  few  ge- 
neral remarks  on  the  subject. 

1.  By  the  most  correct  accounts  of  gold,  it  is  not  found  in 
a  state  of  ore,  but  mixed  with  sulphur,  as  is  common  with 
other  metals ;  nor  is  it  found  in  ore  of  ks  own,  but  in  that 
of  other  metals,  especially  copper  and  silver.  From  Ger- 
man mines  it  is  collected  in  pure  mass  ;  and  in  Guinea  in 
loose  particles,  mingled  with  the  sand  of  rivers.  The 
gold  of  Ophir,  in  the  days  of  Job,  David,  and  Solomon, 
was  deemed  the  most  precious  and  valuable,  though  the 
best  modern  writers  are  undivided  in  their  opinion  in 


the  Golden  Wedge  of  OfiHir. 

what  country  Ophir  was  situated.*  This  natural  an  J 
singular  production,  you  will  perceive,  may  justly  be  ap- 
plied as  an  emblem  of  Je^us,  whose  humanity  was  super- 
naturally  of  the  Virgin,  by  the  power  of  the  Holy  Spirit, 
Thus  he  was  the  seed  of  the  woman  and  not  of  the  man, 
according  to  the  promise.  Ke  was  holy,  harmless,  and 
separate  from  sinners,  not  begotten  as  in  the  ordinary 
generation  of  mankind.  It  is  this  that  makes  the  man 
Christ  Jesus  more  precious  than  fine  gold.  In  him  wTas 
no  sin  ;  and  thus  far  he  was  able  to  obey  the  precepts  of 
the  law,  and  become  a  sin-offering  without  spot  to  God, 
for  the  purpose  of  our  redemption.  Isaiah  predicted  this 
wonderful  Saviour,  and  sweetly  sang  his  birth  :  Unto  us 
a  child  is  born,  unto  us  a  son  is  given,  and  the  govern- 
ment shall  be  upon  his  shoulder;  his  name  shall  be  called 
Wonderful,  Counsellor,  the  mighty  God,  the  everlasting 
Father,  the  Prince  of  Peace*  For  us  was  he  born  ;  for 
us  he  lived;  for  us  he  died;  and  for  us  he  ever  reigns  I 

2.  Gold  is  the  most  fixed  of  all  metals ;  and  is  gene- 
rally believed  to  be  such  in  every  degree  of  fire  excited 


*  Sumatra  has  long  been  known  to  abound  with  gold ;  an  J 
some  chasms  occasioned  by  a  recent  earthquake,  have  exposed 
such  wealth  as  to  induce  an  opinion  at  Fort  Marlborough,  that 
tins  island  contains  as  much  gold  as  either  Mexico  or  Peru.  la 
the  Lemong  country,  a  pure  gold,  of  a  whitish  colour,  is  found 
in  the  dust,  and  lodged  in  very  hard  stones  on  the  surface ;  it 
is  likewise  found  in  a  cla)  ish  red  loam,  extending  to  the  depLh 
of  three  feet  and  an  half,  and  in  others  of  less  depth,  consist- 
ing of  irregularly  shar>ed  stones  of  a  mouldering  nature,  mixed 
with  red  clay  and  hard  pebbles.  The  natives  disengage  the 
gold  from  the  stones  by  breaking  them.  This  district  is  70 
or  80  miles  inland  from  Sumatra;  but  the  read  to  it  is,  from 
the  number  of  wild  beasts,  impassable,  excepting  to  strong 
parties. 

Sumatra  is  supposed  to  have  been  the  Ophir  of  Solomon, 
from  the  circumstances  of  the  word  in  the  Malay  language 
signifying  a  mountain  containing  gold.  Tht  Star. 

A  a 


Christ  fnore  firedous  than 

by  human  art.  On  a  review  of  the  life,  sufferings,  and 
death  of  Jesus  Christ ;  and  the  temper  and  firmness  with 
which  he  endured  them,  we  cannot  but  believe  him  to 
be  that  singular  man  of  promise  in  our  text,  more  pre- 
cious than  fine  gold.  Fire  is  the  well  known  Scripture 
emblem  of  the  afflictions  of  mankind;  and  also  of  the 
indignation  of  God  against  sin.  The  fiery  furnace  of  af- 
•ftiction  through  which  Jesus  passed  was  not  prepared  ac- 
cording to  the  common  lot  of  sinful  mankind  ;  but  by  the 
determinate  council  and  fore -knowledge  of  God,  as  he  was 
to  be  the  sin-bearer,  and  Redeemer  of  his  people.  He  was 
a,  man  of  sorrows,  and  acquainted  with  griefs.  Hunger, 
thirst,  pain,  ca'umny  ;  even  the  vilest  contradiction  of  sin- 
ners against  himself;  these,  with  the  tortures  of  the  cross, 
with  all  its  attendant  horrors  of  death,  were  apportioned 
to  him.  Above  all,  wrath,  that  tremendous  fiery  wrath 
due  to  us  as  transgressors  of  the  holy  law,  was  borne  by 
Jesus.  The  sufferings  of  Christ  in  his  body  were  con- 
fessedly great ;  but  the  sorrows  of  his  soul  were  beyond 
finite  comprehension.  How  truly  awful  was  God's  de- 
nunciation of  his  wrath  against  the  disobedient  Hebrews ! 
The  house  of  Israel  is  to  me  become  dross :  all  they  are 
brass,  and  tin,  and  iron,  and  lead,  in  the  ?nidst  of  the 
furnace ;  they  are  even  the  dross  ef  silver.  There- 
fore thus  saith  the  Lord  God,  Because  ye  arc  all  become 
dross,  behold,  therefore  I  will  gather  you  info  the  midst 
vfJt  rusalcm.  M  they  gather  silver,  and  brass,  and  iron, 
and  lead,  and  tin  into  the  midst  oj  the  furnace,  to  blow  the 
Jtrt  ujion  it,  to  melt  it ;  so  will  I gather  you,  in  mine  an- 
ger and  in  my  fury ;  and  I  will  leave  you  (here,  and  melt 
you.  Yea-  I  will  gather  you,  and  blow  ufion  you  in  the 
jire  of  my  wrath,  and  ye  .shall  he  incited  in  the  midst 
thereof.    This  judgment  was  as  certainly  executed  upon 


rt  €  Golden  Wedge  of  Qfuvr.  2GT 

Jerusalem,  as  it  was  dreadful  in  its  nature  ;  and,  to  this 
day,  the  house  of  Israel  is  scattered  upon  the  earth  as 
dross  that  hath  passed  through  the  furnace.     Still  it  is 
but  a  temporal  calamity.     Tlie  wages  of  sin  is  death; 
the  fulness  of  which  is  to  be  endured  in  the  future  state, 
in  a  separation  from  the  sensible  smiles  of  the  Lord,  and 
a  consignment  to  that  fire   which  is   never  quenched, 
where  the  smoke  of  their  torments  ascend  as  the  smoke 
of  a  mighty  furnace  for  ever  and  ever.     This  scriptural 
account  of  the  temporal  and  endless  punishment  of  men, 
for  sin,  is  introduced,  purposely  to  show  you  the  seve- 
rity of  those  sufferings  which  Jesus  must  endure,  to  save 
any  of  the  human  race.     Jesus,  Messiah,  the  man  more 
precious  than  fine  gold,  must  pass  through  a  furnace  of 
divine  wrath  proportionate  to  the  number  he  should  re- 
deem.    Christ  suffered  for  sin  ;  he  bore  the  curse  while 
hanging  on  the  tree  ;  his  soul  was  that  furnace  heated 
by  divine  justice  ;  it  became  sorrowful,  even  unto  death  ; 
the  fire  of  divine  indignation  proved  him  ;   and  he  came 
forth  from  the  furnace,  in  his  triumphant  resurrection 
from  the  dead,  demonstrating  himself  to  be  the  Son  of 
God  with  power*  and  the  man  more  precious  than  the 
golden  wedge  of  Ophir.     Jjsus,  the  Saviour,  is  therefore 
gold  tried  in  the  fire  ;  able  to  save  to  the  very  uttermost 
all  that  come  unto  God  by  him.     Come  then,  my  fellow 
sinners,  venture  on  him,  and  eternal  bliss  is  sure. 

3.  The  principal  design  for  which  David  and  Solomon 
procured  the  gold  of  Ophir,  was,  that  it  should  be  wrought 
into  vessels  and  furniture  for  the  palace,  and  for  the  tem- 
ple of  the  Lord.  The  ark  of  the  covenant,  the  altar,  the 
table  of  shew-bread,  and  the  mercy-seat  were  all  over- 
laid with  pure  gold.  Ail  these ^  we  are  informed  in  the 
New  Testament,  vtere  shadows s  but  the  body^  the  sub* 


•6$  Christ  more  fir  eel  ous  than 

stance,  was  Chritt.  No  doubt  this  golden  furniture  01 
the  ancient  temple  directed  the  faith  of  the  Hebrews  to 
look  forward  to  the  promised  Messiah,  who  was  to  fill 
the  temple  with  his  glory.  In  the  New  Testament 
Church,  all  the  ordinances,  institutions,  and  privileges, 
are,  if  I  may  so  say,  covered,  within  and  without,  with 
this  gold  of  Ophir ;  the  name,  the  authority,  the  glory 
of  Jesus  are  respondent  upon  them  all ! — We  are  in- 
formed, the  very  floor  of  the  ancient  temple  was  overlaid 
•with  pure  gold  ;  which  no  doubt  could  likewise  instruct 
the  worshippers  that  their  standing  and  their  walking 
were  in  Messiah.  Nay,  the  very  roof  of  that  magnifi- 
cent edifice  was  covered  with  gold  ;  so  that,  let  the  Is- 
raelites look  beneath  them,  or  above  them,  they  might  be 
taught  to  believe  the  promised  Saviour  was  the  hope  and 
the  g^ry  of  his  people  on  earth  and  in  heaven.  Certain 
it  is,  Christ  is  the  foundation  of  all  the  new-born  children 
of  God ;  on  him  they  stand  for  their  acceptance  in  his 
righteousness ;  in  him  they  walk  acceptably  before  God  ; 
•and,  to  him  they  look  to  be  glorified  in  heaven.  Christ, 
the  man  more  precious  than  the  golden  wedge  of  Ophir, 
is  to  them  all,  and  in  all! 

4.  Gold  enriches  its  possessors,  and  gives  them  ability 
to  obtain  what  other  enjoyments  may  ensure  their  tempo- 
ral felicity.  Infinitely  more  so,  those  who  by  faith  possess 
Jesus,  the  man  more  precious  than  fine  gold,  are  made 
1  ich  to  all  the  happiness  of  time  and  eternity.  The 
riches  of  Christ  are  durable  and  unsearchable ;  and 
our  Lord  invites  us  to  buy  of  him  gold  in  the  fire,  that 
we  may  be  rich.  Thousands  possess  gold,  but  with  it 
have  an  heart  in  the  gall  of  bitterness,  and  in  the  bond 
of  iniquity.  But  those  who  receive  Jesus  are  made  new 
creatures.    Many  who  roll  in  affluence,  when  they  come 


the  Golden  Wedge  of  Ofthir. 

to  a  dying  hour,  would  give  mountains  of  gold  for  peace 
with  God  ;  but  those  who  believe  in  Christ  have  peace 
through  his  blood,  and  delight  in  the  Lord.  And  such 
are  the  vicissitudes  of  life,  and  the  uncertainty  of  riches, 
that  a  man  may  abound  in  gold  to-day,  and  to-morrow  be 
reduced  to  abject  poverty  ;  but  an  interest  in  Jesus  never 
can  be  lost ;  he  is  to  his  people  what  he  is  in  himself,  the 
same  yesterday,  and  to-day,  and  for  ever.  To  which  I 
may  add;  as  an  unfortunate  man  involved  in  debt,  clothed 
with  rags,  and  perishing  with  hunger,  on  the  gift  of  gold 
is  competent  to  change  his  state  with  joy  ;  so,  infinitely 
more  so,  the  sinner,  conscious  of  his  guilt,  condemnation 
and  misery,  on  the  reception  of  Jesus  Christ,  experiences 
that  pardon,  righteousness,  hope  and  faith,  more  precious 
than  the  gold  that  perisheth,  constituting  him  an  happy 
man.  We  cannot  omit  reciting  that  charming  prophetic 
description  of  Christ  and  his  Church  in  the  forty-fifth 
Psalm.  U/ion  his  right  hand  stands  the  queen  in  gold  of 
0/ihir;  her  clothing  is  of -wrought  gold.  From  Jesus,  the 
man  more  precious  than  fine  gold,  the  Church  receives  her 
rich  and  glorious  garments  of  righteousness  and  holiness. 
His  head  is  as  most  fine  gold ;  his  hands  are  as  rings  of 
gold  set  with  beryl;  and  u/wn  his  head  is  a  crown  offiurc 
gold.  Thus,  by  this  natural  scriptural  emblem,  the  gold 
of  Ophir,  we  at  once  behold  the  incomparable  richness, 
durability  and  grandeur  of  Christ  Jesus,  in  union  with 
his  bride  the  Church.  To  you,  therefore,  that  believe, 
Jesus  is  precious  beyond  the  power  of  expression. 

5.  It  is  worthy  of  remark  m  our  text,  Jehovah  says,  I 
will  make  a  man  more  firecious,  he.  It  is  the  work  of 
God.  Christ  Jesus,  of  Cod,  is  made  unto  us  wisdom,  and 
righteousness,  and  sanctifcation,  and  redemption.  The 
council,  power,  grace,  and  everlasting  love  of  the  Father 
A  a2 


270  Christ  more  firecious,  Lfc. 

were  displayed  in  constituting  the  person,  atonement,  and 
redemption  of  Christ  for  our  souls.  This  work  is  perfect; 
so  complete,  that  while  it  requires  not  the  aid  of  human 
merit,  it  bids  defiance  to  all  the  rage  of  hell  to  destroy. 
]t  is  equally  true,  that  it  is  the  work  of  God,  by  the  power 
of  his  Spirit,  to  make  Christ  more  precious  to  the  souls 
of  men  than  the  golden  wedge  of  Ophir.  Gold  is  the 
object  of  the  carnal  heart ;  and  Christ  is  disesteemed. 
But,  when  the  Spirit  regenerates  the  heart,  reveals  its 
vileness,  and  shows  the  richness  of  Emmanuel ;  there  is 
an  incessant  desire  for  the  possession  of  Christ,  the  gold 
of  Ophir.  May  this  be  your  happy  case  !  Where  the 
treasure  is,  there  will  your  heart  be  also.  Jesus  is  at- 
tractive gold  to  the  conscious  sinner;  none  will  pant  after 
him,  till  they  are  convinced  they  must  perish  without 
him.  In  the  possession  of  Christ,  you  will  be  rich  in  the 
midst  of  poverty  ;  you  will  enjoy  pleasures  in  extremities 
of  pain ;  possess  an  hope  of  life  in  the  agonies  of  death  ! 
Then,  farewell  all  ye  treasures  of  a  deceitful  world  ; — 
farewell  ye  votaries  of  worldly  bliss !  Thanks  be  unto 
God  for  the  unspeakable  gift  of  his  Son  Jesus  ;  more  pre- 
cious to  me  than  ten  thousand  mountains  of  the  gold  of 
Ophir, 


LECTURE  XXXVIII. 


CONTENTMENT. 

Hebrews  xiii.  5. 
Be  content  with  such  things  as  ye  have. 


Mv  God,  if  thou  art  mine  indeed, 
Then  I  have  all  my  heart  can  crave; 
A  present  help  in  time  of  need, 
Still  kind  to  hear,  and  strong  to  save. 

Sieel. 


CONTENTMENT  is  a  cheerful  acquiescence  in  that 
station  which  providence  hath  assigned  us ;  and  a  satis- 
faction with  that  portion  of  temporal  good  which  we  enjoy, 
without  an  eager  thirst  for  more.  Since  our  judgments 
are  so  imperfect,  our  affections  so  carnal,  and  our  wills, 
naturally,  by  sin,  so  rebellious  against  God,  no  wonder 
that  contentment  is  possessed  by  so  few,  and  that  even 
those  who  have  it,  find  many  occasions  for  an  increase  of 
this  charming  temper.  Discontent,  the  offspring  of  pride, 
turned  Angels  out  of  heaven.  The  same  evil  temper 
was  the  procuring  cause  of  Adam  and  Eve  being  expelled 
the  garden  of  Eden  ;  and  it  too  often  occurs,  that  by  dis- 
content our  condition  in  life  is  rendered  worse.  Let  us 
then,  at  least,  begin,  with  Paul,  to  learn  in  whatsoever 
state  nve  are,  therewith  to  be  content.  Christ  is  the 
only  Teacher  at  whose  feet  we  can  learn  contentment 
with  real  advantage ;  and  under  his  divine  instruction 
we  shall  find  that  this  temper  does  not  float  on  the  surface 
of  the  mind,  but  takes  its  seat  in  the  heart ;  becomes  ha- 
bitual, diffusing  peace,  tranquillity  and  blessedness  in  the 


272  Contentment, 

SjuI.  In  our  acquiring  contentment  under  the  instruction 
of  our  Divine  Teacher,  we  will,  at  least,  look  into  three 
volumes. 

The  first  we  will  read  is  what  I  shall  call  the  Book 
of  Human  Life.  Herein  we  may  learn,  that  however 
diversified  the  scenes  of  mankind,  high  and  low,  rich 
and  poor,  ignorant  and  learned,  healthy  and  decrepid, 
the  whole  are  apportioned  by  one  supreme  infinitely 
Wise  Being.  Consider  for  a  moment  how  many  per- 
sons are  ensnared  by  the  very  treasures  which  you  are  so 
anxious  to  grasp.  Look  around,  and  see  how  great  the 
number  of  those  whose  case,  in  person  and  circumstances, 
is  infinitely  more  painful  and  wretched  than  your  own. 
Ask  yourselves,  Would  you  be  willing  to  exchange 
with  those  afflicted,  distressed  persons  ?  Review  your 
past  life;  has  not  providence  to  you  been  exceedingly 
kind ;  and  his  goodness  much  greater  than  you  could 
have  expected  or  desired?  Were  there  not  some  dark, 
intricate,  dangerous  scenes  in  your  life,  in  which  the 
hand  of  God,  unseen,  was  extended  for  your  relief,  and 
conducted  you  in  paths  much  safer  and  more  advanta- 
geous than  your  own  sanguine  wishes  could  desire?  Are 
not  these  strong  reasons  for  contentment  in  your  present 
state  ?  Why  not  be  satisfied  that  the  same  divine  hand 
should  guide  you  through  your  future  path,  which  hath 
hitherto  conducted  you  with  so  much  care.  Even  now, 
if  left  to  your  own  choice,  are  you  certain  you  should 
choose  that  £ath,  or  that  object,  which  would  issue  in 
your  happiness  ?  Alas  J  how  many  instances  are  there, 
when  men  of  supposed  sagacity  have  extended  their  arms, 
and,  instead  of  embracing  an  expected  object,  have 
found  nothing  but  a  shadow  to  mortify  their  ambition  ! 
Besides,  consider  the  brevity  of  human  life.    Go,  visit  the 


Con:cuCmc7it.  2r3 

tombs  of  the  miser,  the  ambitious,  the  voluptuary,  the  en- 
terprising; and  there  learn  how  short  are  the  gay  scenes, 
and  the  most  promising  gratifications  of  our  carnal  appe- 
tites. Death  may  soon  cut  your  life  short ;  and  the  very 
earthly  enjoyments  you  are  now  so  anxious  to  possess, 
may  not  find  you  to  receive  them.  Learn,  therefore,  to 
be  content  with  your  present  portion.  Painful  anxiety 
for  future,  always  imbitters  the  present  possession  of  what 
we  enjoy.  Act  the  part  of  a  dependent  creature  upon  an 
independent  God,  living  upon  his  daily  bounty  ;  and  ex- 
press your  contentment  and  gratitude  for  the  numberless 
instances  of  his  goodness  towards  you.  If  the  book  of 
human  life  afford  us  such  moral  lessons  to  produce  con- 
tentment, let  us  now  open 

The  Bible.  If  you  are  Christians  indeed,  in  this  vo- 
lume you  may  acquire  contentment  in  higher  perfection 
than  nature  can  teach  you.  Herein  you  learn,  that  by  your 
unnumbered  sins  you  have  justly  forfeited  your  right  to 
the  least  comfort  of  life ;  and  that  all  you  enjoy  is  the  grant 
of  rich,  unmerited  mercy.  This  persuasion  will  lay  you 
low  in  the  dust  of  self-abasement,  and  lead  you  rather  to 
thank  the  good  nand  ot  <Joa  tor  wnat  you  enjoy,  than 
murmur  that  you  possess  no  more.  As  one  justly  ac- 
knowledged, "  any  thing  short  of  hell,  is  our  mercy  !"— 
By  the  Scriptures  you  will  bring  to  recollection  the  po- 
verty, tears,  sufferings,  and  death  of  your  dear  Saviour, 
who  hath  redeemed  you  by  his  blood ;  and  through  whom 

alone  all  the  blessings,  even  of  this  life,  are  bestowed  upon 

I 

you.  Can  you  cultivate  discontent  in  your  present  situa- 
tion, when  Jesus  left  the  bosom  of  his  Father,  became  a 
man  of  sorrows,  and  acquainted  with  griefs  ;  had  no  where 
to  lay  his  head  ;  hungry,  thirsty,  cold,  afflicted,  despised, 
crucified^  for  you  ?    Impossible  !    Besides,  in  the  BiWe> 


274  C 

you  learn  the  infinite  value  and  happiness  of  a  saved  soul ; 
in  preference  to  a  decorated,  well-fed  body,  which,  at 
any  rate,  will  only  give  a  better  meal  to  the  worms  of  the 
grave.  It  is  generally  found,  that  when  God  denies  the 
outward  comforts  and  luxuries  of  life,  it  is  to  answer  some 
valuable  end,  and  make  up  the  supposed  loss  in  the  more 
sensible  communications  of  himself.  Hence  it  is  many 
Christians  have  been  more  humble,  lively,  and  useful  while 
treading  the  path  of  adversity,  than  when  surrounded 
with  affluence.  You  should  ever  bear  upon  your  mind, 
that  if  God  is  your  Father  in  Christ  Jesus,  all  his  conduct 
with  you  is  in  love.  If,  therefore,  you  have  but  little,  your 
Father's  blessing  makes  that  little  truly  sweet ;  and  is 
more  highly  to  be  prized  than  the  abundant  riches  of  the 
wicked.  If  you  could  change  your  present  condition  and 
temporal  circumstances,  are  you  certain  that  you  would 
commit  less  sin,  have  fewer  temptations,  and  bring  more 
honour  to  God  than  you  now  do  ?  Perhaps  not.  If  such 
a  station  would  be  attended  with  spiritual  advantages,  be 
assured  the  love  which  God  bears  to  you  would  soon  ac- 
complish it.  Ministers,  above  others,  need  to  cult'r 
large  s>h;nc  cf  cuiiiciiuncuL,  because  tnry  die  ofton  led  into 
dark  and  apparently  discouraging  paths.  Satan  is  more 
busy  with  them  than  with  others ;  and  they  are  equally 
anxious  with  other  men  to  see  good  in  their  days.  Hence 
they  arc  often  faint,  and  cast  down,  ready  to  leave  their 
-work  and  their  station.  This  was  not  only  the  case  of 
Jeremiah,  but  we  have  an  affecting  instance  of  it  in  the 
history  of  Jonah.  How  much  better  for  him  to  have 
been  content  to  go  to  Ninevah.  than  to  have  dishonoured 
his  professi<  n  in  the  ship,  and  provoked  God  to  give  him, 
a  bed  in  the  whale  I  be'.ly.  Tfhe  best  consideration  for 
Ministers,  as  well  as  others,  is,  first  to  determine  if  you 


Contentment.  275 

;tre  satisfied  that  you  really  occupy  that  spot  where  you 
believe  God  in  his  providence  has  placed  you.  Then, 
punctually  discharge  every  duty  enjoined  upon  you,  live 
near  to  Christ,  leave  every  event,  however  painful,  to 
his  wise  disposal;  and,  in  due  time,  you  will  find  that  the 
Lord  hath  done  all  things  well. 

The  other  volume  I  purposed  to  recommend  to  your 
frequent  meditation  is  on  a  truly  solemn  subject ;  it  is 
what  I  may  name  the  Book  of  Eternity.  Our  bles- 
sed Lord  taught  his  disciples  fortitude,  resignation,  and 
dependence  on  his  Father  for  perpetual  supply  out  of  this 
very  volume.  Fear  not,  little  flock;  it  in  your  Father's 
good  pleasure  to  give  you  the  kingdom.  Of  course,  they 
might  be  content  under  the  vicissitudes  of  present  life,  and 
the  discouragements  of  their  ministry.  He  that  hath  pre- 
pared them  a  kingdom,  will  most  assuredly  take  care  of 
them  in  their  way  thither.  Our  Lord  and  Saviour  hath 
brought  life  and  immortality  to  light  by  the  Gospel.  Many 
volumes  have  been  written,  inquiring,  "  If  there  be  a 
future  state  ?"  But,  it  is  the  excellence  of  the  Bible  to  as- 
sure us  of  that  state,  and  to  inform  us  in  what  that  state 
consists.  The  unbounded  bliss  of  the  righteous,  and  the 
inconceivable  misery  of  the  wicked,  are  so  rationally  and 
justly  described,  that  they  ought  to  make  the  most  so- 
lemn impression  upon  the  thoughtful  mind.  You  will  not 
fail  to  learn  a  lesson  on  contentment  from  the  account 
which  our  Lord  hath  recorded  on  the  rich  man's  avarice, 
which  led  him  to  hell ;  and  of  poor  Lazarus,  with  all  his 
misfortunes,  who  was  safely  conveyed  by  Angels  to  Abra- 
ham's bosom. — Let  us  remember,  that  time  is  shorU 
Wc  shall  not  want  the  world  much  longer ;  death,  and  a 
vast  eternity,  will  soon  appear.  If  heaven  is  our  final 
Lome,  the  less  we  have  upon  our  back  the  easier  we  shall 


-76  Contentment. 

travel,  and  the  sooner  it  will  be  thrown  off  at  death.  Be- 
sides, the  more  you  meditate  on  Eternity,  and  hold  your 
conversation  in  heaven,  the  more  contentment  will  you 
have  with  your  Father's  will  on  earth.  Your  spirit  will  be 
preserved  serene  ;  your  example  will  be  valuable  to  others, 
and  you  will  prove  an  honour  to  that  God  who  is  your 
guide  and  your  portion  for  ever. 

Let  me  now  exhort  you  who  are  in  a  single  capacity, 
and  you  who  have  families,  in  your  various  relations  in  life, 
frequently,  with  attention,  to  read  the  book  of  Human 
Life — the  Holy  Bible, — and  the  Book  of  Eternity ;  and 
may  the  Spirit  of  God  inspire  you  with  faith,  prayer,  and 
love,  that  your  profiting  may  appear  unto  all.  You  will 
find  it  true  according  to  the  Scripture,  that  Godli?iessf 
with  contentment,  is  great  gain*  For  we  brought  nothing 
into  this  world,  and  it  is  certain  we  can  carry  nothing 
out*  And  having  food  and  rai merit,  let  us  be  therewith 
content.  Let  your  conversation,  therefore,  be  wi'hout 
covetousness,  and  be  content  with  such  things  as  ye 
have;  jor  God  hath  said,  I  will  never  leave  you,  nor  for- 
sake you.  All  that  is  transitory  ;  our  wealth,  connections, 
dearest  friends,  must  be  left  soon.  If  we  are  really  in- 
terested in  Jesus,  and  live  by  faith  upon  him,  all  we  can 
quit  by  death  is  a  mere  shadow,  compared  with  what 
we  most  certainly  shall  enjoy  with  him  in  heaven. 
Therefore,  live  above  the  world  ;  be  content  and  thank- 
ful for  the  abundant  goodness  of  God  towards  you ;  be 
ready  for  your  great  and  last  change  by  death ;  and  be 
assured  your  latter  end  will  be  crowned  with  peace  and 
unutterable  joy. 


LECTURE  XXXIX. 


THE  CHRISTIAN'S  PROGRESS. 

Psalm  lxxxiv.  7. 
They  go  from  strength  to  strength. 


Lord,  hast  thou  made  me  know  thy  ways* 

Conduct  me  in  thy  fear; 
And  grant  me  such  supplies  of  grace 

That  I  may  persevere. 

Be  Thou  my  all-sufficient  Friend, 

Till  all  my  toils  strtll  cease; 
Guard  me  through  life,  and  let  my  end 

Be  everlasting  peace. 


1  HIS  text  was  descriptive  of  the  happy  progress  of  the 
worshippers  in  ancient  Zion,  and  is  equally  so  of  the  per- 
severing saints  of  God  in  every  age.  In  this  Lecture  I 
shall  attempt  to  describe  the  persevering  Christian,  in 
hope  God  may  enable  you  to  perceive  your  own  likeness, 
and  assist  you  with  greater  animation  to  pursue  the  ar- 
duous journey  of  life. 

1.  That  the  persevering  Christian  is  a  living  cha- 
racter, must  be  obvious  to  all.  To  go  from  place  to 
place,  from  strength  to  strength,  is  the  evident  motion 
of  a  living  body,  and  is  strictly  true  of  the  spiritual  mo- 
tion of  that  soul  which  is  made  aiive  by  the  power  of  the 
Lord  Jesus.  Such  have  experienced  what  in  scripture 
is  denominated  a  new  birth.  Christ  is  our  life.  The 
soul  that  possesses  him  is  set  in  motion  towards  God  ;  de- 
sire, faith,  hope,  love  are  in  the  most  sensible  and  happy- 
exercise.  He  hath  eyes  to  see  objects  of  a  spiritual  na- 
ture, never  beheld  before ;  he  testes  the  sweets  of  re« 
Bb 


-.73  The  Christian's  Progress- 

deeming  grace  in  Jesus,  for  which  he  never  possessed  a 
relish  until  now ;  and  lusfect  are  taught  to  walk  in  paths, 
the  reverse  of  his  former  life  and  conversation.  Thus, 
though  sometime  darkness,  he  is  now  made  light  in  the 
Lord.  Before,  he  was  a  vassal  in  the  kingdom  of  Satan  : 
now,  he  is  translated  into  the  kingdom  of  God's  clear  Son* 
Let  me,  therefore,  ask  if  the  Lord  hath  performed  this 
mercy  for  you?  Unless  youliave  life  in  you,  it  is  impossi- 
ble you  should  have  spiritual  motion.  Bring  this  first  and 
most  important  point  home  to  the  heart,  and  be  assured, 
unless  you  have  been  born  again,  you  have  not  yet  taken 
one  step  towards  the  kingdom  of  heaven.  But,  should 
you  have  received  life  from  Christ,  you  will  perceive 

2.  That  the  next  trait  in  a  persevering  Christian  is,  a 
consciousness  of  a  change  of  place.  Going,  expres- 
sed in  our  text,  is  leaving  one  point,  and  passing  on  to 
anotlier.  Christ  first  gives  life,  then  calls  it  into  exer- 
cise. My  shee/i  hear  my  -voice,  they  follow  me.  The 
steps  of  a  good  man  are  ordered  by  the  Lord.  Like 
Ephraim,  the  Lord  taketh  him  by  the  hand,  and  tcachcth 
him  to  go-.  Jesus  leaves  not  the  sinner  as  he  finds  him  ; 
but  gives  him  power  to  fly  from  the  wrath  to  come.  He 
tindssuch  under  the  curse  of  a  violated  law;  yet  unguard- 
edly attached  to  it,  as  the  source  of  his  hope  ;  thereto  re 
Jesus  conducts  him  to  the  burning  mountain  of  Sinai  for 
sentence  of  death,  and  then  directs  him  to  Calvary  for 
everlasting  life. — lie  goes  out  of  himself,  step  by  step,  to 
enjoy  a  completeness  m  Jesus.  All  men  in  these  first 
stages  of  experience,  passing  from  nature  to  grace,  do 
not  take  equal  number  of  steps,  nor  possess  the  same 
degree  of  sensibility.  With  confidence  may  we  say, 
many  a  weary  step  did  Said  of  Tarsus  take  in  the  travel 
of  his  soul,  from  the  moment  when  Jesus  met  him  on  the 


The  Christian's  Progress.  IW 

v,  ay,  until  he  was  assured  that  he  was  a  chosen  vessel. 
But  no  sooner  was  Lydia's  heart  opened,  than  with  easy- 
steps  she  embraced  her  Saviour,  and  moved  forward 
in  sweet  obedience.  Thus,  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  Sons  of  God.  And  such 
often  look  back  to  review  the  state  of  ignorance  and  guilt 
from  which  they  have  been  called,  and  are  astonished  at 
the  change.  Although  they  may  not  know  the  number  of 
steps  they  have  taken,  nor  remember  the  day  and  the 
spot  when  they  commenced  their  journey  ;  yet  they  are 
certain  such  a  change  is  wrought,  which  none  but  God 
could  possibly  perform  ;  and  thus  go  on  from  strength  to 
strength,  praising  the  wonders  of  redeeming  grace. — If 
we  follow  the  Christian,  and  mark  his  future  steps,  it 
cannot  but  afford  us  pleasure  to  behold  him  exchang- 
ing the  conversation  of  a  vain  world  for  the  company 
©f  the  righteous,  like  the  worshippers  in  Jerusalem 
going  up  the  stairs  of  the  temple,  from  strength  to 
strength,  until  each  in  public  solemn  profession  appears  in 
Zion  before  God. — We  see  him  advance,  step  by  step,  in  a 
persuasion  of  the  authenticity,  variety,  history,  doctrine^ 
precept,  promise,  and  preciousness  of  the  Bible. — To 
which  we  may  add  the  several  stages  of  human  life, 
babes,  children,  young-  men,  fathers  in  Christ,  each  are 
expressive  of  the  believer's  growth  in  grace  and  perse- 
verance, until  he  takes  his  last  step  out  of  time  into 
eternity. 

3.  Taking  another  glance  at  our  text,  by  going  from 
strength  to  streiigth  must  evidently  imply  difficulties  sur- 
mounted'. None  that  ever  were  called  to  march  the  Chris- 
•  tian  road  to  glory,  but,  more  or  less,  found  evils  in  the 
way,  which  incessantly  demanded  the  exercise  of  faith, 
patience,  and  self-denial*    The  souls  of  the  Israelites  in 


280  The  Christian's  Progress. 

the  wilderness  were  much  discouraged  because  of  the 
way.  The  very  persons  described  in  this  Psalm  were  said 
to  go  through  the  valley  o/Beca;  the  name  of  which  is 
derived  from  an  Hebrew  verb,  which  signifies  "  to  weep." 
What,  indeed,  is  this  present  life  but  a  valley  of  tears  ? 
The  naturalist  may  attempt  to  name  every  thorn  and 
every  briar  that  grows,  in  consequence  of  God's  curse 
upon  our  earth  for  the  sin  of  man ;  but,  it  is  utterly  im- 
possible to  estimate  the  variety  and  number  of  personal 
and  social  afflictions  which  are  justly  entailed  upon  our 
fallen  race.  Man  is  born  to  trouble  as  the  sparks  fly  up- 
ward. But  a  still  greater  portion  of  these  never  fail  to 
attend  those  who  are  born  again  of  the  Spirit.  Some 
persons  sink  deeper  in  the  mire,  and  are  wounded  with 
the  thorns  of  the  wilderness  more  than  others,  and  thus 
find  more  abundant  cause  to  sow  in  tears.  Paul  was  a 
great  sufferer  by  land  and  by  sea,  from  the  hand  of  en- 
raged enemies,  and  from  the  treachery  of  false  brethren  ; 
but  these,  with  numberless  other  external  sorrows,  he 
sustained  with  calmness,  saying,  None  of  these  things 
move  me.  But,  when  he  was  made  to  grapple  with  the 
hidden  evils  of  his  heart,  he  exclaimed  with  tears,  O 
wretched  man  that  I  am,  who  shall  deliver  me  from  the 
body  of  this  death  I  Still  farther  we  have  to  say,  that  to  a 
believer  in  Christ,  the  hidings  of  God's  countenance  is  a 
greater  source  of  sorrow  than  every  thing  else  that  may 
be  named.  While  God  shines,  the  greatest  burden  feels 
light;  but  when  his  smiles  are  withdrawn,  nothing  can 
satisfy  and  relieve  the  heart.  Under  such  painful  exer- 
cises, how  many  excellent  persons  have  cried,  Why  hid* 
est  thou  thy  face  in  time  of  trouble  ?  Why  standest  thou 
afar  off,  O  Lord?  Is  his  mercy  clean  gone  for  ever  ?  Will 
he  be  favourable  no  more  ?  My  tears  have  been  my  drink 


The  Christian's  Progress.  2^1 

day  and  night,  while  they  continually  say  unto  me,  Where 
i*  now  thy  Gorf^-— If,  my  brethren,  we  contemplate  the 
earth  we  inhabit,  revolving  upon  its  axis ;  if  we  reflect 
upon  the  order  and  course  of  the  celestial  bodies,  pro* 
ducing  the  unerring  seasons  of  the  year,  may  we  not  stand 
astonished  at  the  vast  power  that  has  maintained  them  for 
so  many  ages  ?  But  with  still  greater  wonder  may  we 
behold  an  immortal  soul  in  a  vile  body,  sinful  dust  and 
ashes,  helpless  as  infancy,  incessantly  surrounded  with 
affliction  and  opposed  by  the  malice  of  hell :  that  such  a 
person,  so  circumstanced,  should  advance  from  strength 
to  strength  in  the  fear  of  God,  and  in  the  practice  of  vir- 
tue, until  the  end  of  his  race  shall  be  crowned  with  glory  ! 
How  this  is  accomplished,  the  Gospel  informs  us ;  and 
with  a  short  explanation  of  this  secret  spring  of  perse^ 
vering  grace,  we  shall  close  this  discourse. 

4.  One  text  is  full  in  point,  were  we  to  cite  no  more; 
My  shee/i  hear  my  voice,  and  I  know  them,  and  they 
follow  me*  I  give  unto  them  eternal  life,  and  they  shall 
never  fierish,  neither shall any  jiluck  them  out  of  my  hand* 
Here  we  rest ;  by  the  strong  arm  of  this  Jesus  we  may  gd 
on  from  strength  to  strength,  and  every  believer  may  say, 
The  Lord  is  my  Shefiherd,  I  shall  not  want, — The  Bible 
opens  to  us  the  several  springs  from  whence  a  believing 
soul  pursues  his  way,  and  obtains  a  glorious  end.  The 
everlasting  love  and  counsel  of  the  Father,  and  his  adopt- 
ing grace; — the  perfection  of  the  Person  and  work  of 
Jesus; — the  operation  of  the  Holy  Ghost; — the  un- 
changeable promise  of  Jehovah  ; — a  union  with  Jesus  as 
husband,  head,  and'  Lord  of  his  Church  ; — all  these,  in 
faithfulness,  love,  and  power,  have  been  verified  in  the 
actual  perseverance  and  triumphant  death  of  a  multitude 
that  no  *nan  can  number.  These  are  grounds  on  which 
Bb2 


The  Christian's  Progress* 

we  rest,  and  whence  we  draw  strength  equal  to  out 
day.  If  he  foundations  be  destroyed,  what  can  the  righ* 
teous  do  ?  But  happy  for  us,  the  mountains  may  defiarty 
and  the  hills  be  removed,  but  God  hath  declared  he  will 
not  take  his  loving-kindness  from  us,  nor  suffer  his  faith* 
fulness  to  fail.  Solid  hope.  Ah,  whither  else  should  wc 
go  ?  Here  let  us  rest;  on  this  foundation  let  us  raise  the 
superstructure  of  present  peace  and  of  future  glory.  No- 
thing in  ourselves,  let  us  look  for  all  in  Jesus.  Here  is 
happiness,  sweet  blessedness  without  alloy;  which,  in- 
stead of  failing,  shall  make  us  a  soft  pillow  in  death,  and 
aid  us  to  realize  the  glory  of  eternity  !  Thus,  so  far  from 
losing  strength,  or  reflecting  upon  a  disappointing  God,  we 
shall  be  carried  through  every  storm,  as  on  eagle's  wings, 
and  prove  to  all  around  that  there  is  no  strange  God  with 
us.  The  Lord  our  God  shall  deliver  us  from  every  evil 
work,  and  will  preserve  us  unto  his  everlasting  kingdom, 
to  glorify  his  grace  for  evermore  t  Happy  will  it  be  for 
you  who  now  hear  me,  if  you  can  witness  to  God's  graci- 
ous care  of  you  to  this  hour.  A  due  consciousness  of  this 
will  yield  a  thousand  sweet  emotions  of  heart,  and  draw 
forth  your  faith  to  that  Saviour  who  hath  promised  7ie- 
ver  to  leave  ?ior  forsake  you.  Whatever  dark  or  thorny 
paths  may  yet  be  left  before  you  to  tread,  the  Lord  will 
direct  your  steps,  refresh  you  by  the  way,  and  eventually 
receive  you  home  to  endless  joy.  I  thus  congratulate  you 
on  your  way  to  the  Celestial  Zion,  and  hope  to  meet 
you,  and  sing  the  praises  of  redeeming,  persevering  grace 
for  ever  ! 

Although  some  may  be  disposed  to  call  in  question  what 
is  generally  termed  u  The  perseverance  of  the  saints."  I 
M  ver  yet  heard  of  any  professed  Christian  who  doubted 
the  awful  consequences  that  attend  the  sinner  who  per- 


The  Christian's  Progress.  283 

severes  in  transgression.  Sin  is  of  an  hardening  nature, 
grows  in  strength  with  our  years,  and  bears  the  most 
baneful  fruit  of  sorrow.  Intoxication,  falsehood,  theft, 
and  a  long  list  of  other  vices  which  might  be  named,  sel- 
dom attain  maturity  in  a  day.  Vice  has  its  bud,  and  its 
flower,  as  well  as  its  fruit.  And  where  these  spring  forth 
in  youth,  the  habits  are  so  strong,  unless  grace  prevent, 
that  they  will  go  on  from  strength  to  strength,  until  body 
and  soul  are  brought  to  destruction.  Beware,  herefore, 
of  the  first  enticements  to  evil.  Many,  by  yielding  to 
private  sin,  have  been  found  capable  of  committing  public 
crimes  with  impunity.  May  the  Lord  grant  you  pardon 
and  restoring  grace,  that  iniquity  be  not  your  ruin.  May 
you  possess  that  life-giving  power  of  Jesus,  which  shall 
enable  you  to  enter  upon  a  new  course,  attended  with 
the  most  sublime  moral  pleasures,  and  prepare  you  for 
•mmortal  bliss ! 


LECTURE  XL. 


THE  SAVIOUR'S  RESOLUTION  TO  DRINK  THE  CUP. 

John  xviii.  11. 

The  cufi  which  my  Father  hath  given  ?nc,   ihall  I  not 

drink  it  ? 


Thus  did  the  Father's  grace  ordstny 

The  sacred  Three  a^rt<U, 
For  man  salvation  to  obtain, 

The  bor.  himself  should  bleed. 

What  words  can  show  the  flaming  love 

With  which  he  rook  the  cup  i 
What   tongue  can  tcil  tKc  nains  of  hell 

He  felt  to  drink  ii  up! 

Wallim 


JC^VERY  portion  of  the  sufferings  of  Jesus  Christ  has 
a  particular  claim  to  our  most  solemn  attention.  They 
not  only  make  a  material  part  of  our  ransom,  but  lie  at 
the  foundation  of  our  peace,  and  form  a  stimulus  to  our 
obedience.  Besides,  the  sorrows  of  our  Lord  address 
the  finer  feelings  of  our  souls :  we  cannot  read  them 
aright  without  repentance  for  our  transgressions,  and 
gratitude  for  his  unbounded  love  in  dying  for  us.  J  now 
claim  your  attention  to  the  Saviour's  resolution  to  drink 
the  cup  his  Father  gave  him;  which  comprehends  the 
fulness  of  his  sorrows.  May  our  hearts  be  duly  prepared 
to  receive  impressions  corresponding  with  the  solemn  sub- 
ject !  The  words  of  our  text  were  addressed  by  our 
Lord  to  Peter  at  the  gate  of  Gethsemane's  garden.  After 
he  had  revived  through  the  ministry  of  an  Angel,  from 
his  agony  when  the  cup  of  indignation  was  presented  to 
him,  he  was  met  by  a  band  of  soldiers,  conducted  by 


The  Saviour's  Resolution  to  drink  the  Cufu       285 

Judas,  who  waited  to  drag  him  before  the  high  priest» 
Peter,  with  his  usual  warmth  of  zeal,  drew  his  sword,  and 
cut  off  the  ear  of  the  servant  of  the  priest.  Jesus  rebuked 
him,  saying,  Put  up  thy  sword  into  the  sheath  ;  the  cufi 
which  my  Father  hath  given  me,  shall  I  not  drink  it  ? — 
I  shall  attempt  to  make  some  estimate  of  the  contents 
of  the  Saviour's  cup;  and  explain  the  principles  on 
which  his  resolution  to  drink  it  was  founded. 

1.  The  cup.  Perhaps  this  metaphorical  expression 
is  to  teach  us  the  perfection  of  the  justice  of  God.  As  a 
cup  contains  the  exact  quantity  of  liquor  for  which  it  was 
intended,  so  the  cup  of  sorrow  apportioned  to  Christ 
was,  in  wisdom  and  justice,  corresponding  with  the  de- 
merit of  sin  due  to  his  people  for  their  transgressions. 
Not  a  single  drop,  more  or  less,  of  the  wrath  of  God 
formed  that  bitter  portion  than  was  absolutely  necessary 
to  accomplish  redemption.  God's  displeasure  against 
sin,  under  the  emblem  of  a  cup,  was  well  understood  in 
the  Old  Testament ;  a  recollection  of  which  will  aid  our 
reflection  on  the  cup  of  the  Saviour's  sufferings.  It  was 
called  a  cufi  of  trembling  ;  the  cu/i  of  his  indignation, 
and  of  his  fury. —  Ufwn  the  wicked  he  shall  rain  snaresy 
fire,  and  brimstone,  and  an  horrible  temfiest :  this  shall 
be  the  portion  of  their  cufi.  These  passages  describe, 
in  solemn  language,  the  incensed  justice  of  Jehovah, 
and  the  nature  of  the  punishment  due  to  transgressors. 
Now,  as  we  are  all  sinners,  by  nature  and  by  practice, 
we,  in  common  with  the  rest  of  mankind,  are  justly 
deserving  to  drink  of  this  tremendous  cup  !  In  order  to 
make  a  proper  estimate  of  the  contents  of  the  hitter  cup 
drank  by  the  Son  of  God,  it  is  necessary  we  should  form 
some  correct  ideas  of  the  demerit  of  sin.  One  remark- 
able text  I  shall  therefore  cite,  which  is  perhaps  the  most 


216       The  Saviour's  Resolution  to  drink  the  Cufi. 

solemn  and  instructive  on  our  present  inquiry.  It  is  the 
seventy-fifth  Psalm,  and  the  eighth  verse.  In  the  hand  of 
the  Lord  there  is  a  cu/i,  and  the  wine  is  red  ;  it  is  fall  of 
mixture  ;  and  he poureth  out  of  the  same :  but  the  dregs 
thereof  all  the  wicked  of  the  earth  shall  wring  them  outy 
and  drink  them.  While  I  solicit  your  most  serious  atten- 
tion, I  will  offer  you  such  observations  upon  it  as  have 
been  the  result  of  deliberate  reflection. — This  c ufi,  I  pre- 
sume, contains  the  portion  of  wrath  justly  due  to  every 
individual  of  the  whole  mass  of  mankind  without  excep- 
tion. This  cup  is  in  the  hand  of  the  Lord,  who  is  the  great 
administrator  of  his  own  eternal  justice.  The  contents  of 
the  cup  are  described  in  language  at  once  the  most  easy 
to  be  understood,  and  the  most  dreadful  that  can  be  con- 
ceived !  It  is  wine ,  which,  when  drank  to  excess,  intox- 
icates and  enervates.  It  is  red,  the  colour  of  blood,  fiery 
and  vindictive,  to  teach  us  that  our  blood,  our  very  lives, 
are  justly  forfeited  by  sin.  It  is  full  of  mixture.  The 
holiness,  the  truth,  the  justice,  and  the  power  of  God 
are  displayed  in  the  wrath  which  it  contains.  The 
punishment  of  sin  by  sense,  by  loss  of  body,  and  of  soul; 
the  multiplied  evils  of  this  life,  and  the  miseries  of 
futurity,  mixed  in  proportion  to  every  human  being's 
deserts,  whether  male  or  female,  young  or  old,  ignorant 
or  learned,  rich  or  poor  : — This  awful  cup  of  trembling 
and  of  fury  is  in  the  hand  of  the  great  God  who  made 
Us,  to  whom  we  are  accountable,  and  against  whom  we 
have  sinned  in  ten  thousand  ways.  Under  a  sense  of 
this,  may  we  not  deeply  exclaim — "  O  God  I  how  ter- 
rible art  thou  in  thy  judgments !  we  have  merited  this 
dreadful  cup  of  wrath  from  thine  hand  ;  and  heaven  and 
earth  approve  thy  vengeance  just !' — The  next  part  of 
the  Ycrse  now  calls  up  your  eager  attention.    It  is  said^ 


The  Saviour's  Resolution  to  drink  the  Cufl*      2$7 

He  fioureth  out  of  the  same.  Ah  !  my  fellow  sinners, 
whither  can  Jehovah  pour  out  of  his  eup  of  wrath,  so 
that  we  might  not  drink  thereof  and  perish  for  ever  ?  It 
is  with  solemn  joy  I  inform  you,  Jehovah  the  Father 
poured  out  a  determined  portion  of  this  vast  cup,  which 
was  put  into  the  hand  of  his  Son  Jesus  to  drink,  that  we 
might  live  !  Here,  then,  learn  from  whence  and  how 
the  Saviour's  cup  was  formed,  and  stand  astonished  at 
the  mercy,  the  justice,  and  the  grandeur  of  the  Lord.— 
The  last  memher  of  this  remarkable  text  is  likewise  so- 
lemn. But  the  dregs  thereof,  all  the  vticked  of  the  earth 
shall  wring  them  out  and  drink  them.  The  wicked,  the 
finally  impenitent  and  unbelieving,  must  unavoidably  re- 
ceive the  just  recompence  due  to  their  offences.  See, 
now,  my  hearers,  you  must  either  be  indebted  to  an  in- 
terest in  Christ,  who  drank  the  bitter  cup  in  favour  of  his 
people ;  or  you  yourselves  must,  eventually,  wring  out 
the  dregs  of  the  cup  of  vengeance  from  the  hand  of  God. 
There  is  no  alternative.  David,  as  a  necessary  conclu- 
sion upon  this  solemn  subject,  said,  in  the  very  next  verse, 
I  will  declare  for  ever;  I  will  sing  praises  to  the  God  of 
Jacob.  O  that  we  may  possess  proportionate  reverence 
of  the  justice  and  mercy  of  God  t 

From  the  observations  already  made,  you  may  form 
some  small  conception  of  the  contents  of  Christ's  bitter 
cup.  However,  to  aid  your  reflections  upon  the  subject, 
I  shall  add  a  few  more  observations.  The  wages  of  sin 
is  death  ;  death,  in  every  possible  form  the  Scriptures 
describe,  or  the  powers  of  the  mind  can  conceive. 
Who  can  number  the  sins  of  one  man,  or  make  a  state- 
ment of  the  aggravated  circumstances  which  attend  them 
in  thought,  in  heart,  and  in  life  ?  If  one  sin  merits  death, 
how  tlreadiul  is  the  punishment  due  to  one  sinner !    Let 


288      The  Saviour's  Resolution  to  drink  the  Cufi. 

every  sinner  duly  reflect  on  this.  Now,  Christ  died  for 
a  number  that  no  man  can  number  ;  of  course  he  must 
suffer  the  full  punishment  due  to  the  individuals  of  that 
number,  in  order  to  redeem  them  from  the  curse  of  the 
law  which  they  had  incurred.  Were  it  possible  for  you 
to  collect  the  miseries  of  human  life,  and  all  the  horri- 
ble torments  we  justly  merit  for  our  sins  ;  the  loss  of  the 
sensible  presence  of  God,  the  anguish  of  souls,  and  the 
weight  of  punishment ;  all  this  would  assist  you  to  look 
into  the  dreadful  cup  of  the  Lord  Jesus.  How  many 
deaths  J  What  extremity  of  anguish  !  Not  a  grain  of  the 
bitter  wormwood  and  gall  omitted !  And  if  a  sight  of 
this  cup,  in  the  garden  of  Gethsemane,  produced  strong 
cries,  and  tears,  and  sweat,  and  blood  from  the  blessed 
Saviour,  what  must  have  been  its  bitter  contents  \  and 
how  inconceivably  dreadful  was  that  anguish,  when  he 
actually  drank  it  upon  the  cross !  Ah !  my  fellow  sin- 
ners, how  little  do  we  know  of  the  evil  and  demerit  of  sin, 
and  the  sufferings  of  the  Son  of  God !  May  a  suitable 
impression  of  both  be  produced  upon  our  hearts,  and 
be  influential  in  every  part  of  our  conduct.  Let  us, 
then 

2.  Explain  the  principles  on  which  the  resolution  of 
Christ  to  drink  the  cup  was  founded. — This,  generally, 
was  resolved  into  the  will  of  his  Father.  The  cu/i  which 
my  Father  hath  given  me,  shall  I  not  drink  it  ?  To 
give  and  to  receive  imply  mutual  complacency.  There 
was  no  arbitrary  restraint  laid  upon  Christ.  The  Father 
freely  gave  the  cup  into  the  hand  of  his  Son  ;  therefore 
k  is  said,  Tt  filcased  the  Lord  to  bruise  him.  And,  on 
the  part  of  Christ,  there  needs  no  proof  but  that  his 
whole  life  was  absorbed  in  the  love  and  will  of  his  Father, 
lie,  thcrelore?  said  of  the  cup,  Shall  I  not  drink  it?  Every 


The  Saviour's  Resolution  to  drink  the  Cufi.      289 

consideration  failed ;  love  of  ease  or  life,  when  the  will 
and  the  gift  of  the  Father  were  concerned.  Here  we 
might  pause,  and  stand  astonished  at  the  transactions  be« 
tween  the  Father  and  the  Son  to  produce  the  redemption 
of  sinners !  Here,  in  the  most  august  manner,  mercy 
and  truth  are  met  together ;  righteousness  and  peace  em- 
brace each  other,  demanding  our  most  ardent  praise. 

The  gift  of  this  cup  by  the  Father  to  the  Son  includes 
some  of  the  most  important  and  interesting  subjects  that 
can  possibly  be  named.  The  Saviour's  drinking  the  cup 
was  the  confirmation  of  the  eternal  decree  of  Jehovah ; 
for  he  was  delivered  by  the  determinate  council  and 
fore-knowledge  of  God,  It  answered  the  predictions  of 
the  Old  Testament,  Christ  died  for  our  sins,  according 
to  the  Scrifitures. — To  drink  this  cup  was  absolutely  ne- 
cessary to  redeem  his  bride  the  Church;  for,  he  hath 
redeemed  us  to  God  by  his  blood, — Without  drinking 
this  cup  by  the  way,  Jesus  could  not  have  passed  into  the 
mansions  of  bliss ;  for,  ought  not  Christ  to  have  suffered 
these  things,  and  then  to  enter  into  his  glory? — Nay 
more,  unless  he  had  drank  the  bitter  portion  he  could 
not  possibly  have  put  into  our  hands  the  cu/i  of  salvation. 
.Take  these  great  things  into  consideration  whenever  you 
read  our  text — Shall  I  not  drink  it?  "  Yes,  blessed 
Lord,  for  thereby  every  valuable  design  is  accomplished, 
the  divine  perfections  are  displayed,  sinners  are  saved, 
and  a  crown  of  glory  placed  upon  thine  own  head!" 

After  endeavouring  to  show  you,  in  some  small  degree, 
the  Contents  of  the  Saviour's  bitter  cup,  and  the  prin- 
ciples on  which  he  drank  it,  I  shall  now  most  affection* 
■ately  ask  every  one  of  this  family,  What  are  your  thoughts 
and  exercises  upon  the  subject?  To  contemplate  the 
Saviour's  sufferings  is  unquestionably  right ;  but  to  feel 
Cc 


The  Saviour' a  Resolution  to  drink  the  Cuju 

their  virtue  can  alone  be  interesting.     You  will  not  v 
the  cup  of  salvation  .until  you  know  your  desert  of  the  cup 
of  indignation.     When    this  is  the  case,  no   subject  will 
make  impressions  upon  you  equal  to  your  Saviour's  agony. 
While  it  assures  you  of  a  completeirrevocable  salvation, 
it  will  influence  you  to  every  good  word  and  work.     I 
hope  some  of  you  have  obtained  an  appropriating  faith 
to  know  that  Jesus  drank  the  cup  for  you ;  and  as  one 
expression  of  your  gratitude,  you  visit  the  table  of  the 
Lord  in  his  Church,  and  take  the  cup  of  communion  in 
his  blood.-— As  you  are  incessantly  exposed  to  afflictions, 
I  wish  you  to  learn  a  lesson  of  instruction  from  your  Sa- 
viour's resolution  to  drink  his  cup.     Every  child  of  God 
has  a  cup  of  affliction  appointed  him  to  drink  ;  but,  it  is 
of  a  very  different  kind  to  that  which  Jesus  drank  for  his 
sake.     His  was  all  wrath;  yours  is  all  love.     His  was 
from  the  hand  of  justice  ;  yours  from  the  hand  of  mercy, 
and  only  intended  as  medicinal,  to  correct  your  depraved 
appetites,   and   habitually   to  prepare   you  for   he 
Under  all  the  temporal  afflictions  you  experience,  as  a 
disciple  of  Christ,  it  is  your  duty  and  your  privilege  to 
Say,  The  cup  which  my  Father  hath  given  me,  shall  I  not 
drink  it  ?     When  surrounded  with  afflictions,  remember, 
the  cuji  was  found  in  Benjamin's  sack.     That  was  Jo- 
seph's cup,   put  thereat  his  order;  and  though  at  the 
moment  it  was  to  Benjamine  a  cup  of  sorrow,  it  was  de- 
signed as  the  means  to  bring  him  back  to  Joseph,  to  enjoy 
the  sweets  of  fraternal  embrace.     For  the  same  purpose 
the  cup  of  affliction  is  found  with  you,  that  it  may  lead 
you  to  the  charming  manifestations  of  your  heavenly 
Saviour.     To  him,  therefore,   who  drank  the  bitter  cup 
for  us  and  redeemed  us  to  God  by  his  blood, — to  him 
be  ascribed,  by  all  on  earth,  and  by  all  in  heaven,  ever- 
v-» sling  glory  and  praise 


LECTURE   XLI. 


HE  A  VENL  Y  ARITHME  TIC. 

Psalm  xc.  12. 

So  teach  us  to  number  our  days,  that  ive  may  a/i/ily  our 

hearts  unto  wisdom. 

God  of  eternity,  from  thee 

Did  infant-time  his  being  draw ; 
foments  and  days,  and  months  and  years 

Revolve  by  dime  unvaried  law. 

Great  Source  of  Wisdom,  teach  my  heart- 
To  know  the  price  of  every  hourj 

That  time  may  bear  me  unto  joys 
Beyond  its  measure,  and  its  power. 

Doddridge, 

x  O  estimate  and  improve  our  fleeting  days  should  be 
our  constant  employ  as  rational  beings.  In  this,  however, 
we  wilfully  fail,  and  need  the  light  of  life  from  Christ  to 
shine  upon  our  minds,  to  teach  us  this  heavenly  and  im- 
portant Arithmetic.  "  Shine,  therefore,  O  thou  fountain 
of  light,  upon  our  souls  !  Chase  the  darkness  from  our 
eyes,  and  lead  us  safe  through  all  our  days,  and  months, 
and  years,  to  the  mansions  of  eternal  bliss."  As  the 
merchant  would  omit  no  day  in  the  use  of  his  day-book, 
nor  allow  himself  to  begin  a  new  year  without  adjusting 
the  accounts  of  the  old,  so  neither  should  we  intention- 
ally omit  a  day's  examination,  especially  on  a  birth-day, 
or  a  New-year's- day.  May  we  therefore  employ  our- 
selves in  a  review  of  our  days  and  years  past,  for  the 
important  purposes  of  improvement  in  faith,  obedience^ 
and  spiritual  happiness. 

1.  Let  us  now  sit  down  to  number  the  days  of  our  na- 
tural youth.    Not  so  much  the  period  of  sixteen  or 


292  Heavenly  Arithmetic. 

twenty  years,  as  the  circumstances  which  have  attendee! 
them.  Our  exposure  to  temptation  ;  recovery  from  sick- 
ness ;  the  errors  of  our  hearts ;  our  deliverance  from 
dangers ;  our  periods  of  education  ;  the  affection  of  our 
parents;  these,  and  many  other  scenes  of  youthful  life 
should  carefully  and  frequently  be  reviewed.  By  this  we 
may  preserve,  as  it  were,  a  map  of  our  lives,  and  be  led 
to  admire  the  goodness  and  the  mercy  of  God,  who  hath 
been  the  guardian  of  our  youth,  and  is  still  the  strength  of 
our  years. — The  days  of  our  spiritual  youth.  Mer- 
ciful indeed  that  we  have  such  days  to  number  !  that  ever 
we  should  be  born  again  ;  be  delivered  from  that  state  of 
corruption  and  iniquity  in  which  we  were  naturally  born 
into  the  world ;  and  in  which  we  must  have  lived,  died,  and 
perished  for  ever,  if  grace  had  not  produced  the  change. 
Happy  the  time,  when,  like  Ephraim,  the  Lord  took  us 
by  the  hand,  and  taught  us  to  go.  Our  first  views  of 
ourselves,  the  law,  sin,  and  of  Christ  in  all  the  riches 
of  his  grace,  and  in  the  inestimable  sweetness  of  his 
love  ;  these  cannot  be  forgotten.  What  animated  commu* 
nion  we  then  enjoyed  with  God  !  how  precious  the  truths, 
the  history,  the  promises,  the  precepts  of  the  word  of 
Christ  I  what  zeal  actuated  our  steps  in  the  path  of  duty, 
and  made  our  lips  with  pleasure  to  commend  the  Re- 
deemer of  our  souls,  to  every  companion,  and  in  every 
circle !  Happy  days  !  how  sweet  their  memory  still !  O 
let  us,  blessed  Lord,  increase  in  love  to  thee  as  we  ad- 
vance in  years ;  and  every  fleeting  day  bear  some  new 
honour  to  thy  precious  name  ! — Tt  is  necessary  also  for  us 
to  number  the  days  of  our  errors,  disobedience, 
and  departure  from  God.  0  that  1  could  omit  this 
list !  Here  are  days  to  be  remembered  with  tears. 
One  would  think  it  impossible,  that  persons  who  have 


Heavenly  Arithmetic.  29$ 

experienced  so  much  mercy,  goodness,  love,  and  grace 
from  God,  should  ever  have  a  disobedient  day  to  record  ! 
But,  alas  !  it  is  too  true.  How  often,  against  the  convic- 
tions of  conscience,  the  light  of  grace,  the  most  solemn 
resolutions,  and  the  warnings  of  former  miscarriages, 
have  we  sinned  in  thought,  in  word,  and  in  life !  Our 
backslidings  have  been  as  atrocious  as  they  have  been  in- 
numerable. And  it  is  only  owing  to  the  compassions,  the 
grace,  and  the  covenant  of  God  in  Christ,  that  our  souls 
have  been  restored  to  the  joys  of  salvation,  and  that  we 
continue  until  thi9  day. — The  days  of  our  adversity 
may  next  be  named.  For,  surely,  our  backslidings  ar9 
generally  the  root  of  our  sufferings.  There  is,  therefore, 
a  neecVs-be  for  them.  And  when  we  attempt  to  review 
those  dark  days,  O  how  dreadful  they  appear !  some  by 
sickness  and  pain  ;  others,  by  thwarts  of  providence  in 
our  views,  wishes,  and  callings  of  life.  Some  through 
the  powers  of  Satan  in  hellish  temptations  within  the 
-circle  of  our  own  breast ;  others  from  near  connec- 
tions in  families,  and  in  the  Church  of  God.  No  sweet 
without  its  bitter ;  no  fragrant  rose  without  its  attendant 
thorn  !  With  David  we  may  say,  Thou  hast  showed  me 
great  and  sore  troubles.  Yet,  the  whole  have  been  in 
just  weight  and  measure  ;  not  a  grain  more  of  the  bitter 
wormwood  and  gall  than  was  absolutely  necessary ;  and 
the  fruit  of  all  was,  to  take  away  sin,  as  medicine  is  in 
the  hand  of  a  faithful  physician,  cr  the  rod  in  the  hand 
of  an  affectionate  parent. — Rut,  amidst  all,  let  us  not 
ibrget  to  number  the  days  of  our  sfi ritual  revi- 
vals. These  may  have  been  in  our  closets;  under  the 
preaching  of  the  word  ;  in  the  fellowship  of  saints;  and  at 
the  administration  of  ordinances.  In  these  God  hath  been 
pleased  frequently  to  lift  up  the  light  of  his  countenance- 
Cc2 


294  Heavenly  Arithmetic. 

upon  us,  to  alleviate  our  sorrows,  and  afford  us  a  day  of 
rest  and  joy  !  Thus,  before  we  were  aware,  our  souls  were 
made  like  the  chariots  ofAmminadib.  Our  mountain  "was 
made  so  strong,  we  said,  it  shall  never  be  moved.  Some 
such  days,  however  fewr,  we  have  certainly  more  or  less 
enjoyed.  They  were  to  us  days  of  richest  mercy  ;  for 
surely  we  merited  them  not.  For  the  most  part  they 
were  like  the  breaking  forth  of  the  sun  in  its  brightness, 
after  a  day  of  blackness  and  tempest.  Blessed  be  the 
Lord  our  God,  for  granting  us  a  little  revival  in  our  bond- 
age, and  preparing  a  table  of  delicious  refreshments  in 
our  passage  through  this  wilderness  of  woe,  in  prospect 
of  immortal  joys ! 

2.  Under  the  review  of  our  natural  and  spiritual  youth, 
our  days  of  error,  of  affliction,  and  of  visitations  with 
the  presence  of  God,  what  salutary  influence  should  they 
produce  ?  What  now  becomes  our  obvious  duty  ?  Our 
text  informs  us,  to  a/ifily  our  hearts  unto  wisdom.  Christ 
>s  the  wisdom  of  God  ;  and  surely  the  review  of  our  sin- 
ful and  truly  imperfect  days  should  teach  us  to  apply  our 
hearts  unto  him,  that  we  may  be  pardoned  in  his  blood, 
accepted  in  his  righteousness,  and  have  our  standing 
alone  in  the  merit  and  riches  of  his  grace.  No  less  should 
iv c  apply  to  Christ,  the  fountain  of  wisdom,  in  humble 
gratitude  for  the  teachings  already  received,  and  to  so- 
licit a  continued  increase  of  them,  to  direct  us  in  our  re- 
maining paths  in  honour  and  in  usefulness. 

But,  by  an  application  to  wisdom,  we  may  also  under- 
stand that  virtue,  prudence,  fortitude,  holiness,  which 
may,  perhaps,  be  set  in  opposition  to  our  former  ignorance 
and  many  errors.  Thus,  the  wise  in  heart  shall  see  God. 
The  path  of  the  just  is  as  the  shilling  light,  that  shineth 
more  and  more  unto  the  perfect  day.    How  necessary 


Heavenly  Arithmetic*  295 

then  is  it  that  we  should  number  our  days  in  such  an  ad* 
vantageous  manner,  as  to  correct  our  errors  in  judgment 
and  practice  ;  to  pursue  those  paths  which  produce  more 
abundant  happiness  to  our  own  souls,  be  more  useful 
to  society,  and  bring  more  honour  to  that  blessed 
Saviour  whose  we  are,  and  whom  we  wish  to  serve  ? 
Thus,  when  we  come  to  the  day  of  our  death,  we  shall  as- 
suredly find  the  advantages  by  this  enumeration  of  our 
days.  Composure  will  attend  our  minds ;  we  shall  not 
be  at  a  loss  for  evidence  that  God  hath  been  our  guide  ; 
and  that  he  will  still  be  our  never-failing  support.  Besides, 
the  improvement  of  time  will  familiarize  eternity  to  our 
minds,  and  increase  in  us  an  ardent  desire  to  be  trans- 
mitted to  that  state  of  perfect  blessedness,  where  days, 
and  months,  and  years  are  known  no  more  1 — Here  I 
will  introduce  a  few  appropriate  observations  made  by 
Bishop  Beveridge,  in  his  Thesaurus  Theologicus,  upon 
our  text.  He  enforces  the  duty  of  numbering  our  days 
from  the  five  principal  rules  of  arithmetic.  "  Addi- 
tion :  Add  each  day  to  the  number  of  your  graces,  and 
ts  the  degrees  of  each  grace.  Subtraction  :  Subtract 
from  the  sins  of  your  souls,  and  from  the  strength  of 
your  sins.  Multiplication  :  Multiply  your  thoughts 
of  God,  your  desires  of  heaven,  and  your  endeavours  af- 
ter holiness.  Division:  Divide  all  your  days  into  spe- 
cial and  common ;  eacli  day  between  your  general  and 
particular  calling.  The  rule  of  proportion:  Pro. 
portion,  the  repentance  of  each  day  to  your  sins;  and 
your  thankfulness  to  your  mercies." 

Suffer  me  now  to  conclude  by  urging  you  to  the  consi- 
deration of  estimating  your  time,  in  order  to  your  entrance 
into  an  eternal  world.  The  merchant  failing  by  neglect 
of  his  accounts,  and  the  mariner  who  seldom  examines 


396  Heavenly  Arithmetic* 

his  chart  until  he  falls  upon  a  rock,  are  equally  charge- 
able  with  folly.  How  much  more  criminal  are  those  who 
pass  over  the  diversified  scenes  of  life,  rush  into  nun, 
less  temptations,  share  in  the  bounties  of  providence,  or 
drink  of  the  cup  of  sorrow,  and  yet,  heedlessly  pass 
down  the  stream  of  life,  insensible  of  their  accountability 
vo  the  judgment  of  the  great  God  !  How  necessary  is  it 
ibr  each  of  you  who  now  hear  me,  to  ask,  Has  this  been, 
and  is  it  still  my  folly  ?  Have  I  neglected  the  review  of 
my  life,  and  let  my  days  and  years  past  heedlessly  away? 
With  all  my  acquirements,  have  I  applied  my  heart 
unto  that  wisdom,  which  shall  prepare  me  in  peace  for 
my  latter  end?  If  not,  to  what  good  purpose  have  you 
lived  for  yourselves  ?  You  are  utterly  uncertain  what 
shall  be  your  journey's  end.  As  a  traveller,  who  shall 
soon  pass  the  gates  of  death  to  an  eternal  state,  how  im- 
portant is  it  for  you  to  know  that  your  iniquities  are  par- 
doned ;  that  God  accepts  your  person  ;  and  that  you 
shall  be  received  to  mansions  of  eternal  joy  ?  Without 
some  degree  of  this  knowledge,  it  is  impossible  you  should 
possess  true  peace  of  conscience,  or  taste  the  cup  of  real 
pleasure.  Go  then,  my  fellow  sinners,  go  to  Jesus  just  as 
you  are,  for  he  is  able  to  save  to  the  uttermost  all  that 
come  unto  God  by  him.  Although  to  this  moment  you 
may  have  lived  sinful  and  thoughtless,  it  is  your  conso- 
lation that  there  is  no  instance  which  can  be  produced 
that  Jesus  ever  rejected  the  penitent's  cry.  So  far  from 
it,  there  is  a  sacred  direction  exactly  suited  to  relievo 
your  fears.  If  any  man  lack  wisdom,  let  him  ask  it  of  GocL. 
nvho  giveth  liberally,  and  ufibraidcth  not.  What  more 
can  you  wish  ?  Here  is  wisdom  opposed  to  your  folly, 
and  adequate  to  guide  your  feet  into  the  paths  of  peace. 
Accept  my  ardenfc  wish,  that  you  may  be  drawn  by  the 


Heavenly  Arithmetic.  297 

^orcfe  of  redeeming  love  to  the  throne  of  grace.  May  you 
be  made  wise  unto  salvation,  and  your  future  days,  and 
months,  and  years,  be  attended  with  that  felicity  which 
can  only  be  exceeded  by  the  eternal  fruition  of  God  in 
glory  ! 

You  who  profess  to  be  Christians  should  be  mcst  com- 
petent to  estimate  the  value  of  time ;  and  learn  so  to 
proportion  it  to  private  and  public  duties,  that  you  may 
fill  up  every  day  with  pleasure  to  yourselves  and  useful- 
ness to  others.  Much  of  the  comfort  and  interest  of  a  fa* 
mily  depends  upon  a  proper  appropriation  of  time.  You 
may  have  lost  too  much  of  your  precious  time  already ; 
and  have  made  too  injudicious  an  application  of  it. 
Learn,  therefore,  to  apply  your  heart  unto  wisdom,  and 
redeem  the  time,  knowing  the  days  are  evil.  Omit  no 
opportunity  for  doing  good.  And  as  to  future  events, 
whether  prosperous  or  afflictive,  and  even  the  period 
designed  for  your  death,  say  with  David,  Lord,  my  times 
are  in  thine  hand ;  thou  shalt  guide  me  with  thy  counsel) 
and  afterwards  receive  me  to  glory. 


LECTURE  XLII. 


A  COMMENT  ON  EZEKIEVS  VISION  OF  DR  Y 
BONES,  ILLUSTRATING  THE  CONFER- 
SION  OF  SIArNERS. 

Ezekiel  xxxvii.  1 — 10. 
The  hand  of  the  Lord  was  u/ion  me,  and  carried  me  out' 
in  the  Sfiirit  of  the  Lord,  and  set  me  down  in  the- 
midst  of  the  valley  which  was  full  of  bones,  and: 
caused  me  to  fiass  by  them  roundabout:  and,  behold? 
there  were  very  many  in  the  often  valley  ;  and,  lo9 
they  were  very  dry.  And  he  said  unto  me,  Son  of 
man,  can  these  bones  live?  And  I  answered,  0  Lord 
God,  thou  knowest.  Again  he  said  unto  me,  Prophesy 
upon  these  bones,  and  say  unto  them,  O  ye  dry  bones, 
hear  the  word  of  the  Lord.  Thus  saith  the  Lord  God 
unto  these  bones  ;  Behold,  I  will  cause  breath  to  enter 
into  you,  and  ye  shall  live:  And  I  will  lay  sinews  upon 
you,  and  will  bring  up  flesh  upon  you,  and  cover  you 
with  skin,  and  put  breath  in  you,  and  ye  shall  live  ; 
and  ye  shall  know  that  I  am  the  Lord.  So  I  prophe- 
sied as  I  was  commended }  and  as  I  prophesied,  there 
was  a  noise,  and  behold  a  shaking,  and  the  bones  came 
together,  bone  to  his  bone.  And  when  I  beheld,  lo, 
the  sinews  andthefesh  came  up  upon  them,  and  the  skin 
covered  them  above  ;  but  the  re  wa?  no  breath  in  them. 
Then  said  he  unto  me,  Profihesy  unto  the  wind*  pro- 
phesy,  Son  of  man,  and  say  to  the  wind.  Thus  saith  the 
Lord  God  ;  Come  from  the  jour  winds,  O  breath,  and 
breathe  upon  these  slain  that  they  may  live.  So  I  pro- 


T.zekieVa  Vision  of  dry  Bones.  299 

phesied  as  he  commanded  me,  and  the  breath  came  into 
them,  and  they  lived,  and  stood  up  upon  their  feet ,  an 
.  exceeding  great  army. 

1  HIS  was  a  very  singular  vision  to  Ezekiel.  By  read- 
ing from  the  11th  to  the  14th  verse,  you  will  find  its  appli- 
cation to  the  restoration  of  the  captive  Jews  in  Babylon. 
As  we  are  assured  that  there  is  no  Scripture  of  any  pri- 
vate interpretation,  many  excellent  Expositors  have  con- 
sidered this  vision  as  designed  to  instruct  us  in  the  nature 
of  the  resurrection  of  the  dead  at  the  last  day.  But  I  pre- 
sume it  is  equally  calculated  to  teach  us  the  natural  state 
of  mankind,  the  efficient,  and  the  instrumental  causes  of 
their  restoration,  with  the  end  for  which  the  whole  is 
designed.  It  is  in  this  point  of  view  I  purpose  to  offer 
you  an  exposition.  In  order  to  render  it  more  intelligible 
and  impressive,  you  will  bear  in  mind,  that  the  state  of 
sinners  is  represented  under  the  emblem  of  exceeding  dry 
bones  in  the  open  valley. — The  efficient  cause  of  their 
return  to  life  is  the  Spirit  of  God; — the  instrumental 
cause  is  the  ministry  of  God's  word  ; — the  design  is  that 
they  might  know  the  Lord.  While  I  endeavour  to  ex- 
plain this  vision  as  illustrating  the  exceeding  power  and 
riches  of  grace  in  the  conversion  of  sinners,  my  prayer  is, 
that  all  of  us  may  read  our  personal  interest  in  the  sub- 
ject. 

Verse  1.  The  hand  of  the  Lerd  was  ufwn  me,  and  car* 
ried  me  out  in  the  Spirit  of  the  Lord,  and  set  me  down 
in  the  midst  of  the  valley  which  was  full  of  bones.  This 
verse  shows  us  the  qualification  of  the  prophet,  and  the 
work  to  which  he  was  called;  the  whole,  he  assures 
us,  was  by  the  Spirit  of  the  Lord.  The  hand  of  the  Lord 
apon  him  was  a  token  of  his  election  to  his  office,  and 


GOO  Ezekiel's  Vision  of  dry  JBmh 

the  power  with  which  he  should  be  endowed  for  the  4is 
charge  of  his  duty.  In  the  same  manner  the  hand  of  the 
Lord  was  with  his  disciples,  and  by  their  preaching  many 
believed  and  turned  to  the  Lord.  This  power  is  absolutely 
necessary  to  accompany  all,  in  every  age,  whom  the  Lord 
will  bless  for  the  conversion  of  sinners.  The  Spirit  of  the 
Lord  gave  the  prophet  a  general  view  of  a  valley  full  of 
4ry  bones.  These  were  to  be  the  subjects  of  his  operation, 
and  very  analogous  to  the  commission  of  the  disciples  of  Je- 
sus, who  were  to  go  out  into  all  the  world,  and  preach  the 
Gospel  to  every  creature.  No  image  could  be  stronger  to 
express  the  condition  of  fallen  man  than  these  dry  bones 
in  the  open  field.  Let  us  examine  its  propriety.  These 
bones  had  a  pre-existence  in  animal  life.  So  had  all  man- 
kind in  our  first  parent  Adam,  and  in  him  all  have  died  a 
moral  death.  Or,  in  other  words,  by  one  man's  disobe- 
dience many  were  made  simiers. — Dry  bones  are  incapa- 
ble of  motion  :  it  is  equally  so  with  men  dead  in  sin  ;  they 
have  no  communion  with  God.  The  understanding  is 
darkened,  the  will  perverted,  and  the  affections  polluted, 
so  that  sinners  have  no  more  desire  nor  power  to  exercise 
spiritual  life,  than  dry  bones  have  for  natural  life. — Dry 
bones  are  unsusceptible  of  feeling.  And  the  Scriptures 
assure  us,  that  mankind,  as  sinners,  are  past  feeling ;  for, 
let  the  letter  of  the  law,  or  the  blessings  of  the  Gospel  be 
preached,  unassisted  by  the  Spirit,  they  make  no  impres- 
sion. And  although  Providence  bestows  his  bounties,  or 
visits  with  affliction,  it  may  be  truly  said,  TkU  people  turn 
not  to  him  that  smiteth  them,  neither  do  they  fear  the 
Lord  of  hosts. — Dry  bones  have  no  power  to  quicken 
themselves  ;  the  God  that  made  them  must  revive  them, 
or  they  must  still  remain  under  the  power  of  death. 
Equally  so  mankind,  dead  in  law  and  dead  in  sin ,  have 


JEzekieVe  Virion  of  dry  Ilnnes.  301 

not  the  powers  of  spiritual  life.  This  description  of  our 
fallen  race  is  confessedly  very  humiliating  to  our  carnal 
pride  ;  but  it  is  certainly  consonant  to  Scripture  and  posi- 
tive fact ;  and  happy  are  you  who  have  been,  by  grace, 
brought  to  know  and  to  feel  it.  As  in  this  verse  the  pro- 
phet was  directed  to  take  a  general  view  of  the  dry  bones 
in  the  open  valley,  in  the  next  he  receives  a  command 
to  make  a  more  special  and  particular  examination  of 
them. 

Verse  2.  Jlnd  caused  me  to  fiass  by  them  round  about : 
and,  behold,  there  were  very  many  in  the  o/ien  valley ; 
and,  lo,  they  were  very  dry.  The  intention  of  which  was, 
that  the  mind  and  the  heart  of  the  prophet  might  be  duly 
informed  of  their  number  and  their  state.  Kzekiel  was 
not  a  silent,  inattentive  observer.  With  astonishment  he 
informs  us  ©f  their  vast  number,  their  exposure  in  the 
open  valley,  and  the  very  inert  state  to  which  they  were 
reduced.  Lo,  says  he,  they  were  very  dry.  This  last 
description  of  the  bones  is  truly  affecting  !  They  had  been 
long  in  a  state  of  death,  and  entirely  destitute  of  moisture  ; 
the  shape  remained,  but  they  were  so  extremely  dry,  that 
by  the  least  touch  they  would  crumble  into  dust.  To  have 
this  view  of  human  nature,  deplorable  and  lost  in  itself, 
is  as  indispensably  necessary  to  every  Minister  of  the 
Gospel,  as  it  was  to  Ezekiel  to  see  these  very  dry  bones  ; 
and  whenever  such  knowledge  is  attained,  it  prepares 
the  mind  for  an  audience  with  God,  which  is  expressed  in 
the  next  verse. 

Verse  3.  And  he  said  unto  me,  Sen  of  man,  can  these 
bones  live?  and  I  answered,  O  Lord  God,  thou  knowest. 
— The  Lord's  question  to  the  prophet — Can  these  bones 
live?  As  if  the  Lord  had  said,  "  Is  there  any  natural 
power  by  which  they  may  be  raised  to  life  ?  Is  it  possible 
Dd 


RztkieV*  Vision  of  dry  Bones, 

for  human  eloquence  to  arouse  them  ?"  Ezekiel  kac 
was  impossible.  He  had  stood  in  the  midst  of  them,  and 
had  gone  round  about  them,  and  was  thoroughly 
vinced  that  nothing  short  of  "the  power  that  made  them 
could  raise  them  from  death  to  life.  Such  a  view  of  sinful 
mankind,  and  a  deep  consciousness  of  their  relief  being 
utterly  out  of  all  human  reach,  are  absolutely  necessary 
to  be  possessed  by  every  man  whom  the  Lord  calls  to  the 
labour  of  the  Gospel ;  so  that  both  instrument  and  sinners 
may  give  glory  to  the  Lord  for  conversion.  Ezekiel,  there- 
fore, in  humility,  referred  to  the  Almighty:  O  Lord  Gody 
thou  knoivest ;  that  is,  "  thou  knowest,  that  as  dead  in 
sin,  they  are  dead  beneath  the  sentence  of  thy  law.  Thou 
only  who  canst  raise  the  ruins  of  the  body,  can  alone 
quicken  the  souls  of  men.  Although  thy  violated  law  binds 
them  in  death,  and  forbids  them  to  arise,  thy  wisdom  and 
power  are  infinite  to  devise  and  to  execute  the  work,  and 
make  thyself  known  as  a  just  God,  and  yet  a  Saviour," 
Glory  be  to  God,  that  in  Christ  such  a  revelation  is  made 
by  the  Gospel.  Jesus  is  able  to  save  the  chief  of  sinners. 
He  that  died  on  the  cross  to  satisfy  provoked  justice, 
sends  down  his  Spirit  to  quicken  those  who  are  dead  in 
trespasses  and  in  sin.  The  usual  mean  by  which  this 
great  work  is  effected  under  the  administration  of  the 
Spirit,  is  the  preaching  of  the  word.  The  Lord  gives 
spiritual  life  to  those  whom  he  will  constitute  his  Mini- 
sters, and  then  sends  them  forth  amongst  a  world  of  sin? 
ncrs  to  accomplish  the  design  of  their  conversion.  The 
Lord's  orders,  and  the  effects  that  follow  the  execution  of 
them,  are  contained  in  the  next  three  verses. 

Vet  said  unto  upon 

d  say  unto  tJiem,  O  arthe 

!  nf  the  Lord,     Thus  saith  the  Lord  God  unto  these 


JZzekiel's  Vision  of  dry  Bones*  303 

bones  ;  Behold,  I  will  cause  breath  to  enter  into  you,  and 
ye  shall  live :  And  I  will  lay  sinews  u/wn  you,  and  will 
britig  u/i  flesh  u/ion  you,  and  cover  you  with  skin,  and 
put  breath  in  you,  and  ye  shall  live  ;  and  ye  shall  know 
that  I  am  the  Lord. 

This  was  Ezekiei's  commission,  to  preach  to  an  heap  of 
dry  bones.  It  was  to  be  executed  by  preaching,  not  what 
the  prophet  or  the  schools  of  philosophy  might  dictate, 
but  the  word  of  the  Lord.  The  effects  which  most  cer- 
tainly follow  are,  restoration  to  life,  and  the  knowledge 
of  the  Lord  ;  comprehending,  no  doubt,  all  that  is  neces- 
sary to  human  happiness. 

To  any  but  a  man  of  God,  this  order  would  have  been 
received  with  a  remonstrance.  Carnal  reason  would 
have  replied,  "  Lord,  shall  I  not  expose  myself  to  cen- 
sure for  opening  my  lips  to  speak  to  a  valley  of  dry 
bones,  perfect  y  inanimate  ?  Will  not  all  around  laugh 
me  to  scorn,  while  I  pronounce  them  dead  in  sin,  as  are 
the  bones  of  men  long  dead,  lying  mouldering  in  the  open: 
valley  ?  That  I  should  call  upon  such  to  hear  the  word 
of  the  Lord,  and  tell  them  that  the  Lord  would  gather 
them  as  perfect  as  the  human  structure,  and  cause  them 
to  live  and  know  the  Lord  ?  Would  not  such  a  pro- 
cedure commit  my  reason  to  reflection,  and  expose  me 
to  the  censure  of  insanity?"  But  the  faith  which  God 
communicates  to  the  mind,  overcomes  all  seeming  im- 
possibilities, and  hazards  all  carnal  reflection.  The  com- 
mand was  of  God.  Preaching  to  these  dry  bones  was 
the  appointed  mean  to  accomp  ish  the  end  of  their  re- 
storation. And  this  simple  consideration  keeps  Minis- 
ters in  their  proper  place,  when  they  preach  to  sinners, 
and,  at  the  same  time,  clothes  them  with  humility.  If 
any  good  is  dene  ;  if  any  singers  hear  and  live  j  it  is  en- 


£zekie!'s  FicLn  of  dnj  fltmil 

::rcly  owing-  to  the  power  of  the  Spirit  accompanying  their 
labours.  Thus,  as  Paul  expresses  it,  the  excellency  of 
:hc  flower  is  of  Gcd,  and  not  of  us.  With  such  per- 
suasicn,  Ezekiel  consulted  not  flesh  and  blood,  but  imme- 
diately he  arose  and  obeyed  the  command  of  the  Lord : 
the  success  of  which  is  so  strikingly  related  in  the  two 
following  verses,  we  will  proceed  to  give  them  our  most 
serious  attention. 

Verse  7,  S.  So  I  prophesied  as  I  was  commanded: 
and  as  I  prophesied,  there  was  a  noise,  and  behold  a 
shaking,  and  the  bones  came  together,  bone  to  his  bone. 
And  when  I  beheld,  lo,  the  sinews  and  the  flesh  came  up 
upon  them,  and  the  skin  covered  them  above :  but  there 
WO*  ?:o  breath  in  them. 

So  I  prophesied  as  I  was  commanded.  Faith  and  obe- 
dience are  inseparably  connected  in  the  servants  of  God  ; 
and  their  Lord  assuredly  crowns  their  labours  with  suc- 
cess. Astonishingly  great  was  the  consequence  of  the 
prophet's  address  to  the  dry  bones  !  A  noise  was  heard  ; 
— a  shaking  was  produced  ; — bones  came  together  ; — and 
the  animal  body  received  a  perfect  form.  These, 
under  the  most  expressive  emblems,  teach  us  the  work  of 
God,  in  raising  sinners  dead  in  sin  to  newness  of  life. 
Let  us  examine  each  in  that  order  which  the  text  ob- 
serves.— As  I  prophesied  there  was  a  noise,  or  voice,  as 
the  Hebrew  word  signifies.  This,  no  doubt,  was  the 
of  God.  It  was  the  voice  of  God  which  brought  Adam 
to  a  sense  of  his  disobedience  ;  and  the  same  life-giving 
power  is  as  necessary  for  us ;  for,  without  it  the  voice 
of  nature  and  of  reason  would  be  ineffectual.  Jn  the  dis- 
pensation of  his  providence,  and  in  the  demands  of  his 
law,  God'8  voice  is  heard  with  terrible  majesty,  de- 
manding of  sinners  perfect,  personal,  and  perpetual  obe-* 


EzekieVs  Vision  of  dry  Bona.  305 

dienCe.  Those  who  hear  this  voice,  are  brought  to  a 
deep  sensibility  of  their  transgressions,  and,  like  Adam, 
exclaim,  I  heard  thy  voice,  and  I  was  afraid.  So  in 
the  resurrection  of  the  dry  bones,  for,  after  the  voice, 
behold,  a  shuking.  The  Hebrew  word  we  render  shak- 
ingy'\s  the  same  which,  in  other  parts  of  Scripture,  is  used 
to  signify  an  earthquake ;  which  is  the  most  terrible 
convulsion  of  nature.  See  Amos  i.  1.  Zechariah  xiv.  5. 
An  effect  similar  to  this  is  produced  in  the  hearts  of 
sinners,  when  God  speaks  to  their  conscience.  Like  the 
earthquake  on  the  crucifixion  of  Christ,  the  rocky  heart 
is  shivered  ;  the  veil  of  ignorance  which  long  hung  over 
the  mind  is  rent  in  twain  ;  and  the  souls  of  sinners,  hav- 
ing laid  long  dead  in  the  graves  of  iniquity,  come  forth  to 
active  life.  Doth  the  earth  tremble,  and  are  its  bowels 
thrown  into  convu'sion  by  the  kindling  of  the  sulphureous 
p  irticles  it  contains  ?  Equally  so,  at  the  voice  of  God, 
the  sin,  guiit,  and  corruption  of  the  heart  are  discovered  ^ 
which  produce  the  most  painful  sensations,  and  make  us 
cry  aloud  for  mercy  !  Thus,  by  the  law  is  the  knowledge 
of  sin.  But,  permit  me  to  say,  if  the  voice  of  God  was  not 
heard  in  other  accents,  despair  would  immediately  fol- 
low. How  sweet  and  charming  the  voice  of  Emmanuel ! 
Those  lips  which  brought  Lazarus  from  the  tomb,  speak 
pardon  and  peace  to  the  most  guilty  breast,  and  bring 
the  powers  of  the  soul  into  harmony  and  love.  Thus,  af- 
ter the  shaking,  bone  came  together,  bone  to  his  bone. 
Bones  give  stability  and  solidity  to  the  body ;  serve  for 
locomotion,  and  defence  of  vital  parts;  they  also  give  at- 
tachment to  muscles,  and  keep  them  extended.  By  death, 
the  bones  in  EzekieVs  valley  were  scattered  in  every  di- 
rection ;  but  by  the  commanding  voice  of  God,  bone  came 
together  \  no  two  bodies  were  mingled  \  no  one  body  had 
Dd2 


306  KzckieVa  Vision  of  dry  Bone*. 

the  bones  of  a  fellow  creature  intruded  upon  him,  how- 
ever small,  or  wherever  dispersed ;  hone,  however  dry, 
came  to  his  bone,  and  formed  the  perfect  skeleton  of 
man.  Great  God  i  by  this  miraculous  and  astonishing 
display  of  thy  wisdom  and  power,  teach  us  to  adore  thine 
infinite  glory  !  These  bones  of  the  animal  body  show  us 
the  faculties  of  the  soul,  understanding,  judgment,  will, 
affections.  These  powers,  though  they  have  an  exist- 
ence in  the  souls  of  sinners,  are,  like  the  dry  bones, 
scattered  abroad,  and  are  as  morally  inactive  toward 
God,  as  dry  bones  naturally  are  to  the  offices  of  animal 
life.  By  the  regenerating  Spirit  of  Christ  these  powers 
are  restored ;  the  understanding  is  illuminated  ;  a  right 
judgment  on  truth  is  created  ;  an  obedient  will  is  formed 
in  this  day  of  God's  power  ;  the  affections  are  sublimely 
sanctified,  so  as  to  love  the  Lord  with  all  the  heart,  and 
with  all  the  soul.  As  one  bone  is  dependant  upon  ano- 
ther, and  as  in  Ezekiel's  vision,  every  bone  was  brought 
to  its  place  and  station,  so  the  powers  of  the  soul  have  a 
charming  relation,  and  a  dependance  upon  each  other 
to  constitute  the  strength  and  beauty  of  the  man.  To  fol- 
low the  order  of  the  vision,  we  must  also  add,  that  as 
bones  without  aid  cannot  preserve  union  with  each  other 
in  regular  motion,  so  neither  can  the  powers  of  the  soul. 
The  prophet,  therefore,  informs  us, — And  /o,  the  sinews 
%?id  the  flesh  came  uji  ufion  them.  Sinew,  or  ligament,  is 
that  part  of  an  animal  body  which  serves  to  unite  and  keep 
in  proper  place  the  articulated  bones,  as  well  as  to  bind 
down  the  tendons  of  muscles,  to  prevent  them  from  starting 
during  action  ;  they  are  fibrous  in  their  texture,  of  a  white 
and  shining  appearance,  and  perfectly  inelastic.  The 
sinew,  therefore,  of  the  body,  is  like  faith  to  the  soul.  Wc 
rvalh  by  faith.    It  is  a  grace,  or  production  of  the  Spirit^ 


EzekieV*  Vision  of  dry  Bone*.  30f 

which  unites  and  preserves  in  motion  all  the  powers  of 
the  soul.  As  the  bones  of  the  skeleton  in  Ezekiel's  vision 
would  have  been  utterly  incapable  of  action  without  si* 
news  or  ligaments  to  preserve  them,  so,  without  faith, 
our  souls  could  not  walk  with  God,  or  run  the  way  of  his 
commandments. —  Flesh  also  came  ufwn  the  bones.  Flesh 
or  muscle  is  that  massy  part  of  a  human  body  which 
gives  shape  and  figure  to  the  whole.  It  is  soft  and  fibrous 
in  its  texture,  and  of  a  red  Colour,  capable  of  contrac- 
tion bv  the  application  of  stimuli,  or  determination  of  the 
will,  and  serves  as  moving  powers  to  the  machine.  This 
is  like  that  tender  heart  of  flesh  which  the  Lord  pro- 
mised to  Ezekiel,  or  to  that  renewed  conscience  sprink- 
led by  the  blood  of  Christ,  which  is  susceptible  of  di- 
vine impressions. — Next  we  are  informed,  Skin  covered 
them  above.  Skin  is  the  natural  covering  to  the  flesh, 
and  serves  as  the  organ  of  touch  ;  it  presents  the  human 
fabric  as  a  beautiful  display  of  the  Creator's  wisdom  and 
power.  Like  the  righteousness  of  Jesus  Christ,  which 
is  unto  all,  and  upon  all  them  that  believe;  in  it  both 
the  persons  and  services  of  Christians  are  accepted.  And 
as  the  skin  of  the  body  covers  every  part,  that  not  a 
particle  is  left  exposed,  so  the  righteousness  of  Jesus 
is  admirably  perfect  to  cover  our  souls,  if  I  may  so  say, 
from  the  crown  of  the  head  to  the  sole  of  the  foot.  Thus 
saith  the  Lord,  Thou  art  comely*  through  the  comeliness 
which  I  have  fmt  ufion  thee.  As  the  skin  serves  for  the 
organ  of  touch  to  the  whole  body,  I  may  confidently  af- 
firm, that  our  belief  and  possession  of  the  complete  righ- 
teousness of  Jesus  is  the  grand  criterion  of  interest  in 
grace.  As  Luther  said,  "  Upon  the  doctrine  of  justifica- 
tion, by  faith,  in  the  righteousness  of  Christ,  every  thing 
else  in  religion  depends;"  so,  certain  I  am,  that  every 


508  EzekieV*  Vision  of  dry  Bone** 

man  of  grace  will  as  cheerfully  say*  he  is  as  much  in- 
debted to  God  for  providing  and  applying  the  righteous- 
ness of  Christ  to  his  soul,  as  he  is  for  the  covering  of  hi9 
body  with  skin. — On  each  part  of  these  two  verses,  I 
could  willingly  have  expaciated  more  largely;  but  as  this 
lecture  is  likely  to  extend  very  far  beyond  our  intended 
limits,  I  shall  hasten  to  the  last  clause,  which  inform  us, 
that  notwithstanding  such  an  astonishing  display  of  divine 
power  in  raising  the  dry  bones,  there  was  one  remark- 
able deficiency — There  was  no  breath  in  them.  On  this 
clause  I  shall  only  say,  that  the  case  is  evangelically  il- 
lustrated in  the  conversion  of  Paul,  who  was  several  days 
after  the  Lord  brought  him  to  a  conviction  of  his  guilt, 
before  he  experienced  the  felicity  of  knowing  he  was  a 
chosen  vessel  of  the  Lord.  Indeed,  it  is  a  common  case* 
Many  are  under  the  converting  power  of  God,  but,  as 
yet,  they  enjoy  not  an  assurance  of  salvation.  The  only 
remedy  for  which  is  explained  in  the  next  verse. 

Verse  9.  Then  said  he  unto  me*  Prophesy  unto  the 
wind,  prophesy,  Son  of  man,  and  say  to  the  wind,  Thus 
saith  the  Lord  God  ;  Come  from  the  four  winds,  O  br<  aih, 
and  breathe  upon  these  slain,  that  they  may  live.  Wind, 
air,  breath,  are  Scripture  terms  characteristic  of  the 
Holy  Spirit,  who  is  the  communicator  and  preserver  of 
spiritual  life  to  the  souls  of  men.  Its  proceeding  from  the 
four  quarters  denotes  the  immensity,  power,  and  suffici- 
ency of  the  Spirit,  The  prophet  being  commanded  to 
pray  for  the  Spirit  to  enliven  the  raised  bodies,  should 
teach  both  Ministers  and  people  how  much  wc  depend  on 
the  continued  influence  of  the  Spirit,  that  we  might  know 
the  Lord,  and  live  in  the  comforts  of  religion.  The  longer 
we  live  the  more  we  shall  be  convinced,  that  as  without 
air  our  bodies  cannot  exist,  so  neither  can  our  souls  live 


Ezekiel's  Vision  of  dry  Bones.  309 

to  God  without  the  perpetual  breathing  of  the  Spirit, 
The  answer  to  the  prophet's  prayer  concludes  the  vision. 

Verse  10.  &o  /  /wo/ihesied  as  he  commanded  me,  and 
the  breath  came  into  them,  and  they  lived,  and  stood  ufi 
ujion  their  Ject,  an  exceeding  great  army*  This  was  a 
sufficient  evidence  of  their  complete  restoration  to  life* 
Their  martial  appearance  perfectly  coincides  with  the 
Scripture  character  of  every  believer  as  a  good  soldier 
of  Jesus  Chr:'st ;  and  of  the  Church  collectively,  who  are 
terrible  as  an  army  ivith  banners.  Christ  is  the  Lord  of 
ho^ts,  the  Captain  of  our  salvation.  We  have  numberless 
foes  to  oppose  our  journey  to  immortality.  The  divine 
Leader,  on  whom  we  depend  for  supply  and  protection, 
has  provided  a  complete  suit  of  armour,  described  in  the 
last  chapter  to  the  Ephesians.  Though  often  engaged; 
with  their  enraged  foes,  they  eventually  overcome  through 
the  blood  of  the  Lamb,  and  are  transmitted  to  the  man- 
sions of  bliss,  and  receive  a  crown  of  life  that  fadeth  not 
away.  All  which  is  strikingly  applicable  to  the  Christian 
warfare. 

Having  now  passed  through  our  comment  on  the  vision 
of  bones,  we  might  make  some  app!icatory  remarks  on 
the  wretched  state  of  man,  the  interposition  of  divine 
power,  and  an  happy  restoration  to  the  knowledge  of  the 
Lord.  I  hope,  however,  you  have  not  been  hearing  the 
discourse  without  some  application  to  yourselves.  The 
dead  bones  in  the  open  valley,  exposed  to  storm  and 
destruction,  tench  you  what  you  were  by  nature.  If  you 
have  passed  from  death  unto  life,  you  cannot  but  more  or 
less  know  it,  though  probably  you  may  not  know  a  parti- 
cular day  of  the  Lord's  power.  Gratitude  to  God  for  his 
rich,  free,  almighty  grace,  will  dwell  in  your  hearts,  and 
he  expressed  in  your  obedience. — You  perceive  that  Uie 


310  Ezekiel'*  Vision  of  dry  Bones. 

reason  why  Ministers  of  the  Gospel  preach  to  sinners' 
who  are  dead  in  sin,  is  the  command  of  the  Lord ;  and 
that  their  success,  as  instruments,  wholly  depends  upon 
the  pleasure  and  the  power  of  the  Almighty. — To  young^ 
Ministers  especially,  I  beg  leave  to  recommend  an  atten- 
tive perusal  of  this  very  striking  parable,  as  giving  them, 
in  my  opinion,  the  best  model  for  preaching  to  sinners. 
First  describe  the  exposed,  wrc  tched,  helpless,  lost  state 
of  sinners;  then  tell  them  not  what  they  may  or  can  do, 
but  what  the  Lord  is  able  to  perform  in  their  favour  for 
their  restoration  and  salvation,  as  did  Ezekiel  to  the  dry 
bones.  Like  him,  begin  this  work  in  communion  with 
God:  go  forth  with  boldness  in  his  name;  address  sinners 
as  rational,  though  lost  creatures  ;  and  then  wait,  as  did 
the  prophet,  for  the  Lord  to  crown  your  labour  with  suc- 
cess, through  the  power  of  the  Holy  Ghost.  Thus,  you 
will  glorify  God  in  your  ministry,  and  be  happy  in  your- 
selves.— Those  who  were  raised  to  life  under  the  ministry 
of  Ezekiel,  must  have  honoured  the  instrument  for  the 
greatness  of  the  work;  and  if  you  have  derived  advantage 
from  the  Ministers  of  Christ,  you  also  will  esteem  them 
for  their  work  sake. — Let  me  finally  exhort  you  to  trust 
to  the  Lord  for  the  completion  of  his  work  with  you.  He 
who  raised  you  from  sin,  will  preserve  you  through  life, 
deliver  you  from  the  grave  in  the  morning  of  the  resur- 
rection, when  this  parable  shall  receive  its  final  comple- 
tion, and  then  conduct  you  to  glory  >  where  you  will  sing 
the  praise  of  his  grace  for  eyer  and  ever* 


LECTURE  XLIII. 


CHRIST  THE  BEARER  OF  HIS  PEOPLE. 

Isaiah  xlvi.  4. 
To  your  old  age  I  am  he,  and  even  to  hoar  hairs  will 
I  carry  you;  I  have  made,  and  I  will  bear,  even  I 
will  carry,  and  will  deliver  you. 

Surely  Christ  thy  griefs  hath  borne, 
Weeping  sonls  no  longer  mourn: 
View  him  bleeding  on  the  tree, 
Touring  out  his  life  for  thee; 
There  thy  ev'ry  sin  he  bore, 
Weeping  souls  lament  no  more. 

A.  M.  T. 

IT  is  an  indisputable  fact,  that  mankind  are  so  absorbed 
in  sin  and  in  affliction,  that  unless  some  one  competent  to 
the  task  bear  them  up,  in  this  life,  and  deliver  them  from 
the  wrath  to  come,  they  must  inevitably  perish.  Such 
an  interposing,  all-sufficient  friend,  nature  nor  reason 
could  possibly  produce.  But  the  Bible  points  us  to  Jesus, 
Emmanuel,  God  with  us,  as  the  bearer  of  the  per- 
sons, the  names,  the  guilt,  and  the  infirmities 
of  his  people.  By  so  doing,  he  take-:  them  up,  carries 
them  through  life,  and  lands  them  safe  in  everlasting 
bliss.  So  far  as  the  Spirit  shall  assist,  I  will  in  this  lec- 
ture lead  you  to  contemplate  Jesus  as  the  Bearer  of  our 
souls,  with  all  their  important  concerns.  1  sincerely 
wish  it  may  be  a  mean  to  establish  your  faith,  and  raise 
your  hope  of  immortality. 

1.  Jesus  is  the  Bearer  of  the  persons  of  his  peo- 
ple. The  first  man  Mam  bear  his  wife  Eve  in  his  own 
body,  before  she  had  a  visible  existence ;   and,   God's 


312  Christ  the  Bearer  of  his  Peojiic. 

charge  to  Adam,  to  be  fruitful  and  multiply,  was  given  to 
him  when  as  yet  his  wife  was  not  actually  formed.  From 
the  history  of  creation  it  may,  therefore,  be  truly  said, 
Adam  bear  his  wife  in  his  own  body.  Now,  the  Gospel 
informs  us,  that  Adam  was  a  figure  of  him  that  was  to 
come,  and  that  Christ  is  the  second  Adam,  the  Lord  from 
heaven.  Adam  was  first  in  the  world  of  nature  :  Christ 
is  first  in  the  world  of  grace.  The  spouse  of  this  second 
Adam  is  his  Church,  chosen  in  him  before  the  foimda- 
tion  of  the  world.  And  as  certainly  as  Adam  bore  the 
elect  rib  in  his  natural  body,  so  surely  doth  Christ  bear 
his  elect  spouse  in  his  own  person  ;  who  is,  therefore, 
said  to  be  flesh  of  his  flesh,  and  bone  of  his  bone. 
This  subject  is  not  named  to  you  as  a  matter  of  indiffer- 
ence. It  is  of  the  highest  importance.  This  very  union 
between  Christ  and  his  Church  is  the  foundation  of  re- 
demption and  grace :  for,  as  Adam  suffered  justly  for 
the  sin  of  his  wife,  so  Christ  became  responsible,  and 
suffered  for  the  sins  of  his  bride.  That  Christ  bears 
the  persons  of  his  people,  is  also  taught  us  under  two  of 
the  most  expressive  emblems. — Christ  is  the  foundation 
laid  in  Zion,  on  which  rests  the  whole  superstructure  of 
the  Church,  with  all  its  vast  and  various  concerns  for 
time  and  eternity;  and  when  the  building  is  complete, 
the  top-stone  shall  be  brought  forth  with  shouting,  cry- 
ing, Grace,  grace  unto  it  ! — The  vine  bears  the  bra?iches, 
and  is  the  cause  of  their  existence,  preservation,  and 
fruit  fulness.  And,  who  that  ever  read  the  15th  chapter 
Of  John,  but  must  clearly  see,  that  Christ,  the  true  Vine, 
bears  his  people,  who  are  his  branches,  that  they  may 
bear  fruit  unto  eternal  life  !  Both  the>e  emblems  teach 
the  precious  truth,  of  Christ  bearing  his  people.  What 
is   the  building  without  a  foundation  ?   or  what  is  the 


Christ  the  Bearer  of  his  Pcojile*  313 

branch,  if  separated  from  the  vine  ?  May  that  adorable 
Spirit,  who  is  the  bond  of  union  with  Christ,  make  you 
enjoy  the  comfort  of  being  built  upon  Christ,  the  life- 
giving  rock;  and,  as  branches  of  the  true  vine,  make 
you  abundantly  fruitful ! 

2.  Jesus  bears  the  names  of  his  people.  They  are  writ- 
ten in  the  Lamb's  book  of  life. — By  this  we  may  assuredly 
conclude,  their  persons,  birth,  course  of  life,  death,  and 
eternal  happiness,  are  made  more  certain  than  engraven 
upon  mountains  of  brass.  I  have  called  thee  by  thy  name, 
thou  art  mine,  saith  the  Lord.  The  foundation  of  God 
standeth  sure,  having  this  seal,  the  Lord  knovjeth  them 
that  are  his.  The  Lord  Jesus,  therefore,  can  never  mis- 
take the  objects  of  his  love,  nor  regenerate  one  man  in- 
stead of  another.  No  blessing,  nor  even  a  cross  of  afflic- 
tion intended  for  one  can  possibly  fall  upon  another. 
While  this  affords  a  consoling  argument  for  those  who 
have  found  grace  in  the  sight  of  God,  that  their  names  are 
written  in  heaven,  it  should  equally  reconcile  them  to 
all  the  paths  of  life,  however  afilictive ;  for,  the  Lord  is 
too  wise  to  be  mistaken,  and  too  good  to  be  unkind.  How 
charmingly  was  the  Hebrew  nation  taught  this  truth, 
when  they  beheld  Aaron,  their  high  Priest,  bearing  their 
names  upon  his  breast-plate,  and  upon  his  shoulders,  for 
a  memorial  before  the  Lord!  And  with  what  greater  joy 
may  every  real  Christian  look  to  Jesus,  the  great  High 
Priest  of  our  profession,  who  has  engraven  the  names 
of  his  people  upon  the  palms  of  his  hands,  and  who  appears 
in  the  presence  of  God  for  us  ! 

3.  What  is  still  more  important  for  us  to  know  is,  that 
Jesus  is  the  Sin-bearer  of  his  people.  It  is  an  indisput- 
able fact,  arising  from  the  justice  of  God,  as  well  as  from 
reason,  that  man,  as  a  sinner,  must  bear  the  dement  of  his 

Ee 


il-t  Christ  the 'Bean  r  cj  hh  People. 

own  crimes,  or  a  substitute  must  advance  in  I 
There  is  no  possibility  of  a  middle  state.  The  office  oi 
Jesus  as  a  sin-bearer,  is  therefore  as  necessary  as  it  is  be- 
neficial, and  certainly  makes  a  material  part  of  the  Gos- 
pel. The  council  of  Jehovah  decreed,  M  ;s  ser- 
vant shall  justify  many,  for  he  shall  bear  their  iniquities. 
He  shall  bear  the  sin  of  many. —  Christ  TJas  once  offered 
to  bear  the  sins  of  many.  His  own  aelf  tare  our  sins  i?z 
ills  oivn  body  on  the  tree.  If  it  be  asked,  How  Christ 
became  chargeable  with  our  guilt  ?  We  reply,  Not  only 
as  Christ  is  the  Head,  and  justly  smitten  for  the  trespass 
of  the  members  of  his  body ;  and  as  he  is  the  Bride- 
groom, and  so  responsible  for  the  debts  of  his  bride: 
but,  we  are  informed,  the  Lord  hath  laid  on  him  the  ;ni- 
cuity  of  us  all.  This  transfer,  making  over,  or  imputing 
the  sins  of  many  to  Jesus,  is  an  act  of  God's  sovereign 
grace  ;  and  as  Jesus,  God-man,  had  an  infinity  of  merit, 
the  transaction  was  equally  righteous.  Christ  bore  the 
guilt,  the  sense,  and  the  punishment  c:  :j3  of 
those  for  whom  he  died.  The  natural  consequence 
of  which  rs,  the  certainty  of  their  justification,  pardon, 
and  eternal  freedom.  Thus,  he  hath  born  our  grief*, 
and  carried  our  sorrows.  Me  was  wounded  for  cur 
transgressions,  and  was  bruised  for  our  iniquities.  The 
chastisement  of  our  peace  was  Upon  him,  and  with  his 
stripes  we  are  healed.  He  was  delivered  for  I  ur  offen- 
ces, and  arose  again  for  our  justification.  This  is  the 
rock  of  salvation,  the  only  foundation  on  which  we  ca» 
possibly  stand  before  God,  and  raise  the  superstructure 
of  our  hope  for  immortality.  Christ  bore  our  guilt,  and 
we  bear  the  robe  of  his  immaculate  righteousness.  Hi 
carried  our  sorrows,  and  therefore  our  guilty  breasts  bear 
the  blessings  of  full  pardon  and  divine  peace  !   Since 


Christ  the  Bearer  of  his  Peotile*  ,3tS 

is  the  primary  truth  of  revelation,  and  inseparably  con- 
nected with  the  experience  of  salvation,  no  wonder  it  was 
taught  by  the  institution  of  the  sacrifices  under  the  He- 
brew law.  The  paschal  Lamb,  and  the  scape  goat, 
clearly  taught  Messiah,  as  the  sin-bearer  of  men,  to  the 
believing  Israelites  ;  and  we  look  to  the  same  divine  Per- 
son as  having  completed  his  work,  and  now  passed  into 
Leaven  ;  there  to  appear  in  the  presence  of  God  for  us, 
Most  affectionately  do  I  wish  all  who  now  hear  me  may 
obtain  faith  to  behold  the  Lamb  of  God  that  taketh  aivay 
the  ain  of  the  world.  For  you,  in  your  own  persons,  to 
bear  the  guilt,  the  punishment  of  your  numberless  sins, 
O  how  dreadful  the  thought,  how  awful  the  consequen- 
ces !  Yet  it  must  certainly  be  so,  or  Christ  must  bear 
them  for  you.  Remember,  there  is  none  other  name  by 
whom  you  can  be  saved.  Interested  in  Jesus,  you  have 
peace  with  God,  boldness  at  the  throne  of  his  grace,  and 
shall  triumph  in  prospect  of  acceptance  in  final  judgment. 
Possessing  the  least  faith  in  this  great  Redeemer,  we 
gladly  unite  with  an  honourable  believer  now  in  glory,  and 
say — 

And  wast  thou  for  transgressors  given  ? 
And  did  th'  incarnate  King  of  heaven 

For  us  his  foes  expire  ? 
Amaz'd,  O  earth,  the  tidings  hear! 
He  bore,  that  we  might  never  bear 

The  Father's  righteous  ire. 

4.  We  now  enter  one  other  interesting  part  of  the 
afTicc  of  Jesus,  as  the  bearer  of  his  people,  through 
£iU  the  sorrows  of  their  lives.  The  journey  of  the  Is- 
raelites is  a  striking  emblem  of  the  progress  of  Chris- 


316  Christ  the  Bearer  of  his  Peojile. 

tians  to  the  land  of  rest  in  glory.  Moses  declared  lo  tha; 
people,  The  Lord  thy  God  bear  thee,  as  a  man  doth  bear 
his  son.  Not  an  enemy,  nor  a  slave,  but  a  son;  that: 
is,  with  all  tenderness,  affection,  and  care.  Be  assured, 
that  such  is  the  love  and  faithfulness  of  the  Lord  to  the 
children  of  his  grace,  that  he  will  bear  them  through 
the  sorrows  of  their  lives,  and  crown  them  with  glory, 
The  same  preservation  is  taught  by  an  instance  in  na- 
tural history.  As  an  eagle  stirreth  up.  her  nest,  flutter- 
tth  over  her  young',  s/ireadeth  abroad  her  wings,  taketh 
them,  bear eth  them  on  her  wings  ;  so  the  L^rd  leadeth 
and  beareth  us,  to  prove  that  there  is  no  strange  God 
with  us.  The  support  of  God  may  not  be  alike  sensible 
to  us,  whether  it  be  under  outward  afflictions  or  the 
deeper  exercises  of  the  heart.  But,  in  the  conflict,  or 
after  it,  we  certainly  shall  find  that  Christ,  by  his  secret 
grace,  hath  kept  us  from  destruction,  and  brought  us 
safely  through.  Trust,  then,  the  protection  of  the  Lord. 
On  the  wings  of  his  faithfulness  and  love  he  will  assuredly 
bear  you  safely  through,  above  the  reach  of  every  foe. 
It  is  enough  that  he  hath  said,  /  will  never  leave  the: 
nor  forsake  thee.  The  words  of  our  text  are  charmingly 
adapted  to  console  the  heart  in  old  age.  Even  to  hoar 
hairs  the  Lord  hath  said,  He  will  carry,  and  will  deliver 
you.  When  the  aid  of  the  most  skilful  physician  fails, 
and  all  the  charming  scenes  of  nature  vanish,  the  Lord 
will  afford  the  most  ample  support  and  sublime  joy.  How 
adequate  a  Saviour,  therefore,  is  Jesus,  to  bear  our  per- 
sons, our  names,  our  sins,  and  our  souls  through  the 
sorrows  of  this  world,  the  valley  of  death,  and  finally  to 
receive  us  to  heaven!  Glory  be  to  the  Saviour!  We 
will  praise  him  for  all  that  is  past,  and  trust  him  for  aU 
that  is  to  come. 


Christ  the  Bearer  of  his  Pcofite*  31/ 

5.  Upon  the  whole,  it  is  no  wonder  that  we  find  it: 
prophesied  by  Xerchariati,  that  this  Saviour  should  bear 

the  glory.  The  glory  of  nature,  providence,  and  grace, 
devolves  on  Christ :  For  by  him,  and  for  him,  were  all 
things  created.  Christ  is  the  glory  of  his  Church  ;  ail 
his  ordinances,  his  word,  and  his  Ministers,  unite  in 
bringing  glory  to  the  Lord  Jesus.  Every  mercy  we 
receive,  every  victory  we  obtain  over  sin,  sends  us  with 
shouts  of  praise  to  our  adored  Emmanuel.  And  to  which 
we  may  add,  all  the  spirits  of  the  just  made  perfect  in 
heaven  bow  before  the  throne,  and  with  united  voices 
exclaim,  Unto  him  that  washed  us  from  our  sins  in  his 
civn  blood,  to  him  be  glory  and  dominion  for  ever  end 


£  e2 


LECTURE  XLIV. 


THE  CHARACTER  OF  A  GOOD  MAJST. 


Acts  xi.  24. 
He  was  a  good  man. 


How  happy  is  the  good  Mjtfs  lot, 
How  free  from  ev'iy  anxious  though:, 

From  worldly  hope  and  fear! 
CoanY/d  ro  neither  com  t  nor  cell, 
His  soul  disdains  on  e  irth  to  dwell, 

He  cnly  sojourns  here. 

J.  C.  \V. 


vVlTH  most  men,  "  a  good  man"  is  a  vague  and  inde- 
finite character,  generally  estimated  from  partiality,  so- 
cial connections,  or  misguided  judgment.  Indeed,  every 
conscious  man  wishes  to  have  this  character  decided  in 
his  own  breast,  that  he  may  know  the  honour  and  the  feli- 
city connected  with  it.  Who  then  shall  draw  the  por- 
trait ?  What  hand  shall  form  the  lines  by  which  we  may 
determine  for  ourselves  the  good  man's  character  ?  Let 
us  appeal  to  the  sacred  Scriptures,  which  are  the  only 
standard  of  truth  ;  and  while  we  pursue  that  ample  page, 
may  each  desire  the  good  man's  character  may  become 
his  own ! 

Let  us  first  examine  the  texture  of  the  good  man's  heart, 
■which  is  the  fountain  of  action  ;  for,  if  the  heart  be  not 
right  with  God,  the  character  must  be  base.  It  must  be 
acknowledged,  that  man,  by  nature  and  by  practice,  is 
the  very  reverse  of  his  original  creation.  The  testimony 
•f  God  is,  there  is  none  that  doeth  good,  no  not  one* 
And  such  is  the  depravity  of  the  heart,  that  it  is  dccitfid 


The  Character  of  a  good  Man.  319 

above  all  things,  and  dcsfierately  wicked  ;  that  out  of  it 
proceed  every  evil  thought,  and  every  evil  action*  If 
any  man's  heart,  therefore,  be  made  good,  it  must  be  God 
that  makes  it  so.  He  begins  what  the  Scriptures  call  a 
good  work  in  the  soul ;  that  is,  regenerates,  and  makes 
it  capable,  by  holy  principles,  to  perform  good  actions. 
Our  Saviour,  therefore,  saith,  A  good  man  out  of  the  trea- 
sure of  his  heart  bringeth  forth  that  which  is  good ;  for^ 
out  of  the  abundance  of  the  heart  the  mouth  sfieaketh. 
This  treasure  can  be  none  other  than  the  unsearchable 
riches  of  Jesus  Christ ;  consisting  of  all  the  plenitude  of 
grace,  pardon,  peace,  and  love  from  God,  capable  of 
assuring  the  heart  of  salvation,  and  of  giving  it  power  to 
perform  the  good  and  acceptable  will  of  God.  Thus  the 
tree  being  made  good,  the  fruit  also  will  be  good.  Like 
Barnabas  expressed  in  our  text,  a  good  man,  and  full  of 
the  Holy  Ghost,  and  of  faith.  This  is  the  origin  of  a 
good  man ;  it  is  a  creation  in  Christ ;  and  without  the 
communication  of  this  grace,  a  good  education,  the  best 
example,  or  the  most  splendid  profession,  will  leave  the 
heart  contaminated  and  vile.  With  this  grace  the  con- 
science is  made  good ;  just  views  of  God,  sin,  mercy, 
time,  eternity,  possess  the  mind.  As  whatever  comes 
from  God,  leads  to  him ;  so  the  heart  which  is  made 
good,  possesses  the  warmest  desires  after  the  Saviour,  the 
sweetest  comforts  in  communion  with  God,  and  strives  to 
walk  humbly  before  him  by  every  good  word  and  work. 
If  this  is  not  the  way  in  which  the  heart  is  made  good, 
in  vain  will  philosophy  and  the  powers  of  reason  point 
the  path.  But  of  this  we  are  certain,  Paul,  Zaccheusj 
Magdalene,  and  a  number  which  no  man  can  estimate,  of 
every  age  and  clime,  have  proved  the  virtues  of  the 
grace  of  God,  in  converting  them  from  iniquity  to  the 


T?0  The  Character  of  a  good  Mar. 

paths  of  truth. — Solomon  gives  us  another  part  of  this 
character.  A  good  man  obtaineth  favour  of  the  Lord  ; 
and  every  good  man  knows,  that  God's  favour  is  at- 
tained not  by  merit  but  by  grace.  It  is  the  privilege 
of  such  a  man  to  walk  in  the  light  of  God's  countenance. 
He  kuows  that  God  in  Christ  is  his  Father  ;  that  his  'ove 
to  him  is  infinitely  great ;  and  he  prays  to  have  an  abid- 
ing sense  of  it  upon  his  heart  under  all  circumstances 
of  his  life.  It  is  his  solace  under  every  frowning  provi- 
dence. When  his  enemies  become  the  most  inveterate, 
grace  leads  him  to  make  the  highest  estimate  of  the  fa- 
vour of  his  God,  and  to  exclaim  with  David,  Thy  loving- 
kindness  is  better  than  life,  there/ore  my  li/is  shall  ftraisc 
thee, — Solomon  gives  us  one  other  trait  in  this  distin- 
guished person.  A  good  man  is  satisfied  from  himself. 
A  bad  man  knows  not  the  peace  of  a  good  conscience ; 
his  breast  is  the  receptacle  of  fear  ;  his  heart  is  like  the 
troubled  ocean  ;  evil  thoughts,  desires  and  actions,  can 
alone  flow  from  it.  At  any  rate,  the  heart  that  is  not 
made  good,  must  possess  a  painful  uncertainty  as  to  its 
present  and  its  future  happiness.  But,  a  good  man  is 
satisfied  with  Christ  as  his  Saviour ;  with  an  hope  of  in- 
terest in  God  ;  the  possession  of  his  grace  ;  his  lot  in  pro- 
vidence ;  and  his  hope  for  futurity.  He  is  so  satisfied  as 
not  to  wish  another  Saviour,  or  another  Master.  O 
what  pleasures  must  reside  in  such  a  breast !  How  calm 
amidst  the  accidents  of  life  I  a  treasure  to  itself,  and  an 
example  to  others David  likewise  speaks  most  charm- 
ingly of  the  good  man.  and  describes  the  sources  of  his 
perseverance.  A  good  man's  stefis  are  ordered  by  the 
Lord,  and  he  delight eth  in  his  way.  Though  hr  fall,  he 
chall  not  be  utterly  cast  down :  for  the  Lord  ufihildeth 
him  with  his  hand.    It  is  certainly  an  important  thing  to 


The  Character  of  a  good  Man.  321 

go  on  in  a  straight  line  of  obedience,  and  hold  fast  an 
honourable  profession  of  the  Gospel  to  the  end.  Into  this 
path  many  enter,  rejoice  for  a  while,  and  then  fall  away ; 
but,  saith  our  Lord,  He  that  endureth  to  the  end,  the 
same  shall  be  saved.  Happy  then  for  the  good  man,  that 
God  order eth  his  stefis,  and  ufiholdeth  him  by  the  hand) 
so  that  no  weapon  formed  against  him-  shall  prosper. 
If  he  fall,  the  Lord  will  raise  him  up  again,  and  establish 
his  goings.  Who  can  miscarry  with  such  a  guide  ? 
Who  but  must  be  wretched  that  rejects  so  gracious  a 
hand? — Among  the  many  visible  traits  in  a  good  man's 
character,  his  benevolence  is  not  the  least  conspi*. 
cuous.  A  good  man,  saith  the  Psalmist,  show  eth  favour, 
and  lendeth.  Like  his  Lord  and  master,  his  feet  go 
about  doing  good,  never  so  happy  as  when  employed  in 
feeding  the  hungry,  and  wiping  away  the  tear  of  sorrow* 
He  is,  indeed,  a  good  Samaritan  to  the  distressed,  let 
him  find  such  where  he  may  ;  and,  what  is  peculiar  to 
the  dictate  of  the  Gospel,  this  good  man  is  taught  to  do 
good  even  to  them  that  hate  him.  The  love  of  Christ 
thus  constrains  him,  and  in  every  instance  of  his  kind- 
ness, the  sacred  glow  of  his  soul  makes  an  ample  reward* 
—The  Scriptures  aid  us  to  view  the  good  man  in  the 
discharge  of  his  temporal  concerns.  He  shall  guide  hza 
affairs  with  discretion.  In  his  domestic  and  in  his  worldly 
affairs  he  will  act  with  prudence  and  integrity.  His 
religion,  so  far  from  teaching  him  to  neglect  his  family 
and  be  indolent  in  business,  stimulates  him  to  be  fer- 
vent in  sfiirit,  diligent  in  his  calling,  serving  the  Lord. 
And  even  in  the  moral  government  of  his  family,  he  is 
guided  by  pious  discretion,  never  suffering  the  cause  of 
his  God  to  be  grieved,  either  by  the  impropriety  of  his 
conduct,  or  an  untempered  zealt    One  instance  of  his 


322  The  Character  of  a  good  Alan. 

parental  discretion  is  mentioned  by  Solomon.  A  gOid 
?nan  Icavcth  an  inheritance  to  his  children  ;  especially 
if  they  be  in  an  infant  state.  But,  perhaps  his  best  le- 
gacy will  be  good  instruction,  and  a  good  example* 
—No  good  man  in  this  life  without  his  troubles,  and  the 
greatest  of  these  arise  from  his  own  heart.  JJ  any  man 
will  live  godly  in  Christ  Jesus,  he  shall  suffer  persecu- 
tion*. The  Christian  and  the  cross  of  affliction  are  inse- 
parable. Indeed,  we  often  find  that  the  good  man  shines 
best  in  the  furnace  of  affliction :  bowing  before  the  Lord, 
he  waits  patiently  for  deliverance,  that  the  trial  of  his  faith 
may  be  more  precious  than  gold  that  perisheth.  When 
the  news  that  Eli's  sons  were  slain  reached  the  good  man's 
ears,  he  said,  Good  is  the  word  of  the  Lord. — There  is 
no  need  of  bringing  forward  more  Scripture  instances  of 
good  men's  sufferings,  for  they  are  many.  I  shall,  there- 
fore, say,  that  in  the  fire  of  tribulation,  however  severe, 
the  good  man  cleaves  to  a  good  God,  and  fails  not  to  cry 
with  his  suffering  Lord,  The  cufi  ivJiich  my  Father  hath 
given  ?ne,  shall  I  not  drink  it .?— Let  us  new  follow  the 
good  man  to  the  end  of  his  race.  Mark  the  perfect  man, 
and  behoid  the  upright,  for  the  end  of  that  man  is  peace* 
Few  men,  good  or  bad,  pass  out  of  this  world  by  death, 
so  insensibly  as  not  to  discover  their  true  character,  and 
give  some  fore-token  of  their  final  state.  Few  good  men 
bid  ad.eu  to  life  under  so  dark  a  cloud  M  not  to  give  some 
ce  that  the  Son  of  ri  h  ith  shone  upon 

thcr.;.  Precious  in  the  sigM  of  fhe  Lord  in  the  death 
of  his  saints.  We  therefore  mark  the  good  man's  end; 
the  end  of  his  sorrows  ;  the  last  of  his  tears  ;  but  not  the 
end  (A  his  happiness.  Pence  clwe'N  in  his  heart  at  a 
dying  hour  j  and  no  sooner  is  he  absent  from  the  body 


The  Character  of  a  good  Max*  522 

tftafl  he  is  present  rSith  his  Lord  in  the  peaceful  regions 
of  eternity,  to  dwell  in  his  presence  for  ever  ! 

Are  the  features  of  this  man  perfect  ?  Are  there  no 
specks  nor  blemi-hes  in  this  good  man's  character?  A 
painter,  to  gratify  the  vanity  of  his  employer,  may  col- 
lect his  features  from  the  fairest  side,  and  by  art  conceal 
the  blemished  parts.  But  the  Scriptures  present  us 
with  a  just  description  of  every  class  of  men ;  and  he  that 
employs  them  in  contemplating  the  character  of  the 
best  and  most  useful  men,  will  not  find  one  without  per- 
sonal imperfection.  Moses,  the  most  eminent  for  meek- 
ness, is  reproved  for  having  once  spoken  unadvisedly  with 
his  lips.  David  carried  a  scar  upon  his  breast  with  him 
to  the  grave.  John,  the  most  eminent  for  affection,  fell 
into  improper  resentment,  calling  for  fire  from  heaven 
upon  some  who  were  disobedient.  Paul  had  such  a  view 
-of  his  numberless  imperfections,  even  at  the  close  of  his 
life,  as  to  call  himself  the  chief  of  sitmers.  Yet  all 
those  men,  in  the  disposition  of  their  hearts,  the  useful- 
ness of  their  lives,  and  the  devotion  of  their  souls,  have 
oeen  esteemed  among  the  best  of  men  ;  and,  let  me  say, 
each  of  those  men  found  the  imperfections  of  their  obedi- 
ence and  the  evils  of  their  hearts  to  form  the  greatest 
burden  cf  sorrow  which  they  sustained. 

The  enemies  of  Revelation  may  magnify  the  imperfec- 
tions  of  God's  servants  into  the  most  flagrant  offences, 
and  pronounce  them  u  bad  men  ;M  yet,  let  them  show 
better  from  their  own  side  ;  and  let  such  themselves,  by 
a  more  virtuous  life,  convince  mankind  that  the  maxims 
of  philosophy  can  make  better  men  than  the  Gospel  of 
aie  grace  of  God.  And,  should  those  who  believe  the1 
Scripture  look  for  good  men  without  a  blemish,  let  them 
yield  a  more  perfect  example,  and  profit  by  the  failings  of 


j  24  The  Character  of  a  good  Man. 

others.  For  my  part,  I  expect  not  to  see  a  good  man 
without  spot,  until  the  righteous  are  revealed  with  their 
Lord  from  heaven. 

Having  examined  the  texture  of  the  gocd  man's  heart ; 
his  sensibility  of  divine  favours ;  the  satisfaction  of  his 
mind  ;  the  source  of  his  perseverance  ;  his  discretion  in 
his  family  ;  his  confidence  in  affliction  ;  and  marked  his 
peaceful  end  ;  what  improvement  shall  we  make  of  it 
for  ourselves? 

When  a  picture  is  finished,  if  it  be  a  miniature,  and 
highly  esteemed,  it  is  often  worn  in  the  breast.  Let  us 
then  take  the  good  man's  likeness,  and  let  it  lie  near  to 
our  hearts,  and  be  operative  in  our  lives.  If  the  por- 
trait be  aivwhole  length,  and  of  full  size,  the  artist  is 
ambitious  to  place  it  where  the  light  may  direct  its  rays, 
to  render  its  parts  and  beauties  desirably  conspicuous. 
If,  therefore,  we  place  the  good  man's  picture  in  the 
light  of  the  family,  it  cannot  but  be  esteemed.  If  the 
light  of  Zion,  the  Church  of  God,  falls  upon  it,  it  is 
held  with  a  desire  for  imitation.  Even  the  light  of  the 
world  must  discover  the  good  man's  worth,  and  es- 
teem him  a  blessing  to  the  community.  What  shall  we 
sry  of  the  light  of  tbe  fire  of  BELL  ?  Even  by  this,  the 
good  man  is  seen  a  monument  of  matchless  grace,  and 
as  a  brand  plucked  from  the  burning.  Rut,  in  the  light 
of  God's  countenance  he  cannot  fail  to  be  seen  in  his 
true  colours;  for  God  tahdh  fileasure  in  the  work  of 
Jiis  own  hands.  And  in  the  light  of  glory,  where 
no  cloud  floats  to  intercept  eternal  rays,  there  the  good 
man  shall  be  seen  by  myriads  of  angels,  and  by  the  spirits 
of  the  just  made  perfect,  and  there  display  the  glory  of 

.l'-.UOVAH* 


LECTURE  XLV. 


CONSOLATION  FOR  THE  DISTRESSED. 

Psalm  lv.  22. 
"Cast  thy  burden  u/ion  the  Lord,  and  he  shall  sustain  thee. 

He  that  has  made  my  heaven  secure 

Will  here  ail  good  provide; 
While  Chnst  is  rich  can  I  be  poor, 

Who  am  his  much-lovM  bride; 

Dear  Lord,  I  cast  my  care  on  thee, 

I  triumph  and  adore  ; 
Henceforth  my  great  concern  shall  be 

To  love  and  pleast  thee  more. 

Ryland. 

IT  requires  but  little  experience  to  know,  that  m  con- 
sequence of  sin,  human  life  is  attended  by  a  variety  of 
sorrows.  Every  man  has  his  own  burden,  properly  so 
denominated,  as  the  just  allotment  of  the  Almighty ; 
and  sometimes  as  the  consequence  of  his  own  personal 
imprudence.  Nor  may  it  be  improperly  called  his  own, 
by  long  and  painful  experience.  As  with  individuals, 
so  with  many  excellent  families.  Like  the  family  of 
Jacob,  a  variety  of  sources  afford  great  and  sore  af- 
flictions. Nor  is  it  uncommon  for  such  to  imagine  their 
sorrows  to  be  greater  than  others.  No  individual,  nor 
family,  without  some  burden  at  particular  seasons ;  and 
such  cannot  but  find  the  value  of  advice  to  direct  them 
to  an  adequate  source  of  support  and  consolation.  Da- 
vid performs  this  friendly  office ;  and  directs  us  in  the 
words  of  the  text,  to  cast  our  burden  ujion  the  Lord ; 
with  this  assurance,  he  will  undoubted^  sufijiort  u\  I 
presume  David's  direction  to  us  is  the  result  of  his  own 
Ff 


Consolation  for  the  Di»trc'  : 

experience.  He  laboured  under  many  a  burden,  and 
often  enjoyed  that  relief  in  casting  his  eare  upon  the  Lord, 
which  he  could  not  have  obtained  from  any  other  quarter. 
Let  us  first  examine  what  may  compose  the  burden  of 
human  life  ; — and  then  enforce  the  exhortation,  to  cast 
our  burden  upon  the  Lpvd. 

1,  We  that  are  in  this  tabernacle,  said  Paul,  do  tfroa?:} 
7)L'i?:g'  burdened.  Diseases,  pains,  and  infirmities  arc 
incident  to  our  bodies  ;  some,  by  constitution,  and  others 
by  sinful  habits.  Old  age  is  a  burden  to .  itself,  and  ex- 
periences that  pain  which  death  alone  can  remove.  It 
is  not  uncommon  to  find  persons  many  years  labouring 
under  extreme  bodily  infirmity,  which  renders  them  in- 
capable of  discharging  the  ordinary  duties  of  life,  and 
proves  a  source  of  anxiety  to  their  families.  To  enjoy 
health,  and  be  freed  from  bodily  pain  without  interrup- 
tion, is  seldom  found  to  be  the  lot  of  our  sinful  race. 
And  sometimes  it  happens  that  the  best  of  men  are  sub- 
ject to  painful  diseases,  and  for  many  years  groan,  being 
burdened. — The  sorrows  of  the  body,  however  great,  are 
by  no  means  equal  to  the  burden  of  the  heart.  The 
sfiirit  of  a  nian,  said  Solomon,  can  sustain  his  infirmities^ 
but  a  wounded  sfiirit  who  can  bear*  Not  only  the  con- 
victions of  conscience,  but  the  latent  unbelief,  pride  and 
depravity  of  the  heart,  in  various  forms,  interrupt  the 
peace  and  the  holy  walk  of  the  Christian  with  his  God: 
which  form  an  intolerable  burden,  and  produce  the 
most  exquisite  pain.  This  heavy  burden  compelled 
Paul  to  exclaim,  0  wretched  man  that  I  am,  who  shall 
deliver  me  from  the  body  of  this  death  ?  Although  God 
bestows  his  grace,  and  accompanies  that  inestimable  gift 
with  numberless  other  blessings,  yet  he  permits  the  old 
body  of  sin  to  remain  for  the  trial  of  the  heart,  and  the 


Consolation  for  the  Distressed*  12? 

victory  of  his  grace.  Weighty  as  this  burden  may  be/ 
it  often  is  a  mean  by  which  the  Christian  is  humbled 
in  the  dust ;  he  practically  learns  the  variety  and  the. 
sufficiency  of  the  fulness  of  grace  from  Jesus,  to  coun- 
teract the  depravity  of  his  heart,  and  to  lead  him  more 
frequently  to  the  Lord. — The  ills  of  life,  which  gene- 
rally consist  in  the  loss  of  friends  and  of  credit,  in  poverty, 
calumny,  treachery  in  those  we  have  most  esteemed, 
with  many  other  evils  of  the  same  nature ;  these  make 
a  material  part  of  the  heavy  burden  we  have  to  carry 
through  life.  Such  a  complicated  burden  Job  experi- 
enced amidst  a  thorny  path.  G,  said  he,  that  my  griefs 
were  thoroughly  weighed,  and  my  calamity  laid  in  the 
balance  together,  for  now  it  would  be  heavier  than  the 
sand  of  the  sea  ! — To  a  man  who  is  born  again  of  the 
Spirit,  and  has  enjoyed  the  sacred  pleasures  of  commu- 
nion with  God,  no  trouble  is  so  great  as  the  withdrawment 
of  the  sensible  presence  of  his  Lord.  This  adds  gall  to 
the  vinegar  of  affliction,  and  sharpens  every  arrow  shot 
at  the  heart.  If  God  shines  upon  the  soul,  every  burden 
becomes  light,  and  nothing  can  disturb  its  tranquillity  ; 
but  when  that  privilege  be  denied,  the  smallest  burden 
becomes  insupportable.  This  made  David  cry,  Why 
3'andes!  thou  afar  of,  O  Lord?  why  hides:  thou  thy  face 
in  times  of  trouble  ? — Ministers  may  be  said  to  have  a 
greater  number  of  burdens  to  bear  than  other  persons  ; 
and  those  who  are  designed  tor  the  greatest  usefulness, 
will  be  found  to  sustain  the  heaviest  load  of  affliction. 
They  have  temptations  peculiar  to  their  office  ;  opposi- 
tion from  the  world  ;  the  apostacy  of  those  who  had  pro- 
fessed the  truth  ;  the  enmity  of  those  who  once  expressed 
the  warmest  attachment)  and  probably  were  foremost  in 
their  settlement  in  the  Church \  the  small  appearances 


Consolation  for  the   Distressed. 

©f  conversion,  and  of  practical  religion  ; — these  form  the 
contents  of  that  burden  which  often  bows  the  Ministers  of 
Jesus  to  the  dust,  and  causes  them  to  water  their  path  with 
tears. 

The  word  burden  in  our  text,  according  to  Jarchi,  sig- 
nifies a  gift.  This  certainly  throws  additional  light  upon 
the  passage,  and  is  by  no  means  inconsistent  with  the 
conduct  of  God  to  his  children,  and  indeed  likewise  to 
his  only  begotten  Son  Jesus.  The  cup  which  my  Father 
hath  given  me,  shall  I  not  drink  it  ?  Afflictions  to  us  are 
£ifts  designed  for  our  good,  to  humble  and  to  prove  us. 
Yet,  when  under  the  burden  of  sorrow,  how  hard  is  it 
to  believe  they  arc  designed  in  love  for  our  advantage  ! 
id  the  issue,  however,  we  prove  that  it  is  good  for  us 
that  ive  have  been  afflicted.  Perhaps  I  am  now  address- 
ing myself  to  some  in  this  family  who  labour  under  a 
.severe  burden.  It  is  not  my  present  intention  to  inquire 
of  what  your  burden  may  be  composed ;  what  may  be 
its  weight;  or  how  long,  or  how  far  you  have  carried  it  ? 
Nor  will  I  ask  what  expedients  you  may  have  taken  to 
procure  its  removal.  In  preference,  I  shall,  as  pro- 
posed, call  your  attention  to  the  exhortation  which  is 
given  you  in  the  text. 

2.  Cast  thy  burden  upon  the  Lord.  Happy  is  that 
man,  or  that  family,  to  whom  the  Lord  is  known.  While 
they  feel  the  burdens  of  life  too  heavy  and  insupportable, 
xhey  rejoice  in  their  privilege  of  going  to  God  for  relief. 
It  must  not  be  forgotten,  that  Jesus  hath  borne  the  weight 
and  punishment  of  our  sins  in  his  own  person  on  the 
cross,  and  that  thus  he  became  our  Redeemer.  From 
this  principle  it  is  that  Jesus  is  both  able  and  willing  to 
bear  our  heal  Lest  burdens.  PRAYEB  in  this  case  becomes 
an  cl  .    Proving  our  own  Wisdom  inade^n 


Consolation  for  the  Distressed,  329 

tie  vise  a  way  for  relief,  and  our  own  strength  insufficient 
to  support  us  under  the  burden,  we  learn  the  necessity  of 
going  by  prayer  to  the  Lord. — Faith  is  equally  neces- 
sary, tor  unless  we  believe  the  Lord  to  be  our  friend, 
and  embrace  his  promise,  by  which  he  invites,  saving, 
Come  unto  me  all  ye  that  labour  and  are  heavy  laden^ 
and  I  will  give  you  rest,  we  have  no  encouragement 
to  apply  for  relief. — The  exhortation  of  our  text  is, 
Cast  thy  burden  ulion  the  Lord,  Here  let  me  expose 
one  great  instance  of  human  frailty.  Often  we  are 
pressed  down  with  our  burdens  ;  we  go  to  the  Lord  in  the 
formality  of  prayer  for  relief;  but,  alas,  instead  of  cast- 
ing them  upon  the  Lord,  and  leaving  them  with  him, 
we  bring  them  away  again.  In  this-  case,  no  wonder  if 
our  burdens  increase  in  weight  and  measure,  and  more 
sensibly  depress  us.  To  cast  our  burden  upon  the  Lord 
is,  therefore,  to  believe  that  he  will  dispose  of  it  for  our 
good,  and  for  his  glory  ;  it  is  to  possess  that  unreserved 
resignation  to  his  will,  and  that  patience  in  our  breast, 
which  enables  us  to  return  from  prayer  as  from  the  pre- 
sence of  the  Lord,  having  left  our  burden  with  him.  To 
practise  this  in  our  lives  under  suffering,  we  must  have 
the  assistance  of  supernatural  aid:  the  Spirit  of  God  alone 
can  help  our  infirmity  and  actuate  us  to  such  a  valuable 
service.  Let  me.  therefore,  entreat  you,  whenever  you 
are  pressed  with  a  burden,  be  that  harden  what  it  may* 
to  seek  the  aid  of  the  Holy  Spirit  to  influence  your  faith, 
and  lead  you  in  prayer  to  cast  your  burden  noon  the  Lord. 
For  the  practice  of  this  duty,  the  text  affords  very  de- 
sirable encouragement. 

3.  He  vcillsusta'n  thee.     Here,  it  is  otxvuous,  nothing  is. 
said  of  the  burden,  but  of  you.     If  the    Lord  is  pic  ised 
to  sustain   you,  the  burden  of  course  will  be  found  sufT 
Ff2 


.230  Consolation  for  the  Distressed. 

ficiently  light.  He  will  strengthen  you  cheerfully  to  suffer 
and  to  perform  all  his  holy  pleasure  concerning  you. 
He  will  give  you  more  grace  ;  increase  your  faith  ;  and 
animate  you  to  pursue  the  rugged  paths  of  life.  A  similar 
passage  to  our  text,  we  have  in  the  New  Testament : 
Catting  all  your  care  ufwn  him,  for  he  careth  for  you. 
This  not  only  teaches  you  constantly  to  cast  your  cares 
upon  the  Lord,  but,  you  are  stimulated  by  the  persuasion 
of  God's  care  of  you.  Your  body,  soul,  family,  every  con- 
cern that  may  attend  you,  are  under  the  inspection  of  your 
Lord,  who  suffered  on  the  cross  for  you.  He  has  preserved 
you  thus  far;  promises  that  he  nvill  never  leave  nor  for- 
sake you;  and,  eventually,  that  he  will  receive  you  to  his 
presence  in  glory.  How  great  is  the  number  of  those  now 
in  heaven,  whom  the  Lord  sustained  under  personal  and 
public  burdens,  much  heavier  than  yours  ?  And  were  it 
the  pleasure  of  God  to  collect  all  their  burdens,  and  place 
them  upon  you :  is  he  not  Almighty  to  grant  you  support  ? 
Learn  a  useful  lesson  from  those  ancient  worthies  re- 
corded in  the  Bible,  who  by  faith  and  prayer  were  found 
daily  in  the  practice  of  casting  all  their  burdens  and  care 
upon  the  Lord ;  and  who  have  left  it  on  record  that  they 
ivere  exceeding  joyful  in  all  their  tribulations. 

Having  opened  to  you  some  of  the  burdens  of  life  ;  ex- 
plained the  duty  of  casting  them  upon  the  Lord  ;  and 
enforced  the  exhortation  from  the  power  and  goodness 
of  Jesus  to  support  you  ;  I  shall  close  the  discourse  with  a 
lew  reflections. — Learn  the  utility  of  religion.  How  many 
unfortunate  individuals  and  families  are  there,  who,  loaden 
with  sorrows,  have  no  knowledge  of  God,  nor  seek  his 
aid  for  support  ?  On  the  contrary,  their  afflictions  pro- 
duce the  most  improper  tempers.  Some  have  been  so 
Very  unfortunate  as  to  make  use  of  base  means  to  throw 


Consolation  for  the  Distressed.  331 

off  their  burdens  ;  and  others,  still  worse,  by  violent 
hands,  have  plunged  themselves  into  the  abyss  of  eternity  1 
How  happy  should  you  esteem  yourselves  if,  amidst  all 
your  cares  and  burdens,  God  hath  conducted  your  feet  to 
the  throne  of  his  grace  !  Be  assured  there  is  a  gracious 
design  in  all  your  afflictions.  Your  faith,  love,  patience, 
nor  any  other  virtue  would  be  found  necessary  or  useful, 
were  it  not  for  the  sufferings  of  life.  They  certainly, 
in  their  proper  exercise,  show  that  there  is  a  difference 
in  you,  which  none  but  God  can  make;  and,  likewise,  it 
is  by  these  fruit,  well  ripened,  that  the  glory  of  grace 
appears  to  all  around  you.  Go  forward  ;  the  Lord  is 
with  you,  and  will"  not  forsake  you.  Yet  a  little  while, 
and  you  will  come  to  the  verge  of  death,  when  you  shall 
throw  down  every  burden,  and  be  made  perfectly  and 
eternally  free  from  every  thing  that  shall  prevent  your 
felicity  in  the  enjoyment  of  God.  And,  when  brought 
to  the  realms  of  bliss,  you  will  adore  the  conduct  of  your 
gracious  God  ;  and  find  the  deliverance  you  have  expe- 
rienced under  the  sorrows  of  time,  a  source  of  gratitude 
mgh  a  vast  eternity 


LECTURE  XLVt 


CHRIST  A  TESTATOR. 

Hebrews  ix.  16,  17. 
For  where  a  testament  is,  there  must  also  of  Jieccssity 
be  the  death  of  the  testator.     For  a  testament  is  of 
force  after  men  are  dead:  otherwise  it  is  of  no  strength 
at  all  whilst  the  testator  liveth. 


(^  Lord,  my  God,  whosa  sovereign  k>v  e, 

Is  still  t lie  saai(  - 

-./,  and  see, 
•hv  1j\  e  be<  n  show  n  I 
Remember  me.  mv  dearest  firi 
And  love  me  zU\.\y  to  the  eod. 


■A.  TESTAMENT  is  the  declaration  of  a  person's  mind 
and  will,  concerning  the  disposal  of  his  property,  and 
what  he  wishes  to  have  performed  after  his  death.  It 
is  so  called,  because  it  is  a  testimony  which  is  not  in  force 
until  the  testator  dies.  These  sentiments  are  contained 
in  our  text,  purj.osely  to  show  the  confirmation  of  the 
covenant  of  grace,  which  is  revealed  in  the  Gospel,  by 
the  death  of  Christ  as  a  testator.  On  this  character  of 
Jesus  I  shall  offer  some  general  observations,  in  expecta- 
tion of  your  deriving  both  pleasure  and  advantage* 

Our  first  remark  is,  that  our  Lord  Jesus,  as  a  Testa- 
tor, had  sentiments  to  communicate  ;  property  to 
dispose  of;  and  friends  to  receive  them. — In  general) 
the  sentiments  which  Christ  hath  recorded  in  hi:: 
testament)  related  to  his  own  person  ;  the  design  of  his 
coming  into  our  world  ;  the  council  of  Jehovah  in  the  re- 
demption of  sinners ;  the  office  of  the  Holy  Spirit  \  the 


Christ  a  Testator.  333 

establishment  of  his  Church;  the  revolutions  of  king- 
doms ;  the  call  of  the  Gentiles ;  the  restoration  of  the 
Jews ;  the  first  resurrection  ;  his  personal  reign ;  the 
final  judgment,  Epecially  the  sentiments  of  our  adored 
Testator  relate  to  his  family  of  grace;  the  nature  and 
design  of  his  own  sufferings ;  for,  without  the  shedding 
of  bloody  there  can  be  no  remission*  Not  a  single  article 
relating  to  the  honours  of  Jehovah,  and  the  interests 
of  men,  is  omitted.  If  the  perusal  of  the  will  of  a  de* 
ceased  earthly  friend,  by  whom  you  have  been  benefited, 
affords  gratification,  how  much  more  so  the  reading  of 
the  Scriptures  as  the  Will  and  Testament  of  Christ  ?  So 
true  is  it  that  John  declared,  He  that  hath  received 
his  testimony,  hath  set  to  his  seal  that  God  is  true. — I 
likewise  said,  Jesus,  our  Testator,  had  property  to  be- 
queath, Christ,  in  the  character  of  wisdom,  declares,, 
With  me  are  durable  riches  and  substance.  These  trea- 
sures were  the  property  of  Christ,  as  Redeemer,  and  they 
are  unsearchable;  some  for  time,  others  for  eternity. 
To  specify  these  would  require  a  long  inventory  indeed. 
However,  it  may  be  asserted,  here  are  robes  of  right- 
eousness for  the  guilty ;  pardons  for  the  greatest  trans- 
gressors ;  faith  for  the  unbelieving  ;  an  inheritance  among 
his  saints  for  exiles  ;  and  a  kingdom  of  glory  that  shall 
never  end,  for  those  who  by  sin  were  heirs  of  hell.  Riches 
of  providence  suited  for  our  bodies  ;  riches  of  grace  ne* 
cessary  for  our  souls;  and  riches  of  glory  in  the  enjoyment 
of  God  for  ever ! — But  I  said  also,  Jesus  our  Testator 
had  friends  to  whom  he  should  bequeath  his  treasures. 
Friends  did  I  say  ?  Who  are  these  ?  What  are  their 
names,  and  where  do  they  reside  ?  Let  me  look  around. 
Ah  !  not  a  friend  of  Jesus,  but  once  was  his  enemv,  and 
in  rebellion  against  him !     Of  such  were  some  of  you* 


334  Christ  a  Testator. 

He  found  you  enemies,  but  by  grace  he  made  you  hip 
friends.  It  is  not  our  province  to  know  the  ?iames  writ- 
ten in  the  book  of  life ;  but  it  is  our  privilege  to  make 
our  claim  to  the  testament  of  Jesus,  as  conquered  ene- 
mies and  devoted  friends;  or  as  children  adopted  by  grace, 
according  to  the  good  pleasure  of  his  will.  Now,  to 
read  the  Will  of  Christ,  and  be  assured  he  hath  be- 
queathed you  a  new  heart,  a  new  robe,  the  treasures  of 
grace,  and  the  bliss  of  eternity, — what  humility,  grati- 
tude and  love  should  you  possess  ! 

When  a  person  makes  his  last  will  and  testament,  we 
know  that  he  has  death  in  his  view.  This  certainly 
was  the  case  with  Jesus.  When  he  engaged  with  Jehovah, 
the  Father,  for  our  redemption,  death  was  before  him ; 
therefore  he  is  called,  the  Lamb  slain  from  before  the 
foundation  of  the  world.  From  the  time  that  God  in- 
spired  Moses  to  commence  the  sacred  writings,  and 
through  all  the  subsequent  historians,  from  the  first  pro- 
mise to  Adam,  that  the  seed  of  the  nvoma?i  should  bruise 
the  serfwnVs  head,  down  to  the  completion  of  the  New  - 
Testament,  we  have  the  strongest  assurances  that  Jesus 
came  to  die.  But,  what  is  of  consequence  for  us  to  re- 
mark is,  Jesus  knew  the  kind  of  death  he  should  undergo. 
A  natural  death  upon  the  cross,  attended  with  shame  and 
inexpressible  anguish  ;  and  a  moral  death  in  his  sou1,  being 
excluded  from  his  Fathers  sensible  presence,  while  he 
made  his  soul  an  offering  for  sin.  How  charmingly  dt€9 
this  enhance  the  love  of  Jc  us  to  perishing  sinners  ?  and 
how  sensibly  should  this  a  n  affect  our  he  ■  rts  ? 

In  law  a  man's  will  is  of  no  use,  unless  it  be  signed, 

SKAIKl)     WITNKSSKI),  and  DE  LITER  liD.      K.ich  OJ 

particulars  is  visible  in  the  perfect  Will  and  T«      nleht 

o:  Jesus*    As  to  his  adored   NAME,  we  find  it  in  ever/ 


Christ  a  Testator.  336 

page:  They,  said  Jesus,  testify  of  me.  Of  the  sealing 
of  this  testament,  Daniel  has  remarkably  prophesied  : 
And  the  crimson  blood  of  Christ  is  well  known  to  be 
-emphatically  styled,  The  blood  of  the  New  Testament. 
Of  witnesses,  we  may  say  thev  are  both  in  heaven 
^nd  on  earth.  The  Father,  at  the  baptism,  and  at  the 
transfiguration  of  Christ,  declared,  This  is  my  beloved 
Son,  in  whom  I  am  well  fileased.  The  Holy  Ghost  also 
•is  a  Witness.  He  rested  upon  the  person  of  Jesus  at  his 
baptism;  aiding  the  Scripture  penmen,  and  sealing  the 
testimony  of  Jesus  upon  the  heart  of  every  believer.  We 
may,  therefore,  concede,  with  John,  there  are  three  that 
bear  record  in  heaven,  the  Father*  the  Word,  and  the 
Holy  Ghost.  Not  to  mention  the  innumerable  company 
of  holy  Angels,  we  may  venture  to  assert,  that  on  earth, 
multitudes  of  the  disciples  received  the  sentiments  of  our 
Lord  from  his  own  lips  ;  a  competent  number  committed 
them  to  writing,  and  afterwards  many  sealed  the  testi- 
mony with  their  own  blood.  To  all  which,  with  pleasure 
we  add,  this  Testament  is  delivered.  The  word  is 
nigh  unto  us.  It  is  preached  to  all  nations.  It  hath  stood 
the  attacks  of  infidelity,  and  is  preserved  for  our  use  to 
the  present  hour.  Thanks  be  unto  God  for  this  unspeak- 
able gift ! 

It  is  well  known,  that  in  making  a  testament,  there  is 
a  formal  disannulling  all  former  wills.  So  the  Apostle 
saith,  He  take th  away  the  first,  that  he  may  establish 
the  second.  Whether  this  assertion  be  referred  to  the 
moral  law  of  nature,  or  to  the  ceremonial  law  of  the 
Jews,  it  is  equally  just.  The  former  is  said  to  be  an 
hand  writing  against  as,  which  Christ  hath  took  out  of 
the  way,  nailing  it  to  his  cross.  The  latter  consisting  of 
carnal  rites  and  ceremonies,  was  used  as  shadows  for 


336  Christ  a  Testator. 

the  time  being,  until  Christ,  the  substance,  should  come 
and  establish  the  empire  of  his  grace,  both  for  Jews  and 
Gentiles* 

In  making  my  last  observation,  I  must  again  recite  my 
text — Where  a  testament  is,  there  must  of  necessity  be 
the  death  of  the  testator.  For,  a  testament  is  of  force 
after  men  are  dead ;  otherwise  it  is  of  no  strength  at  all 
whilst  the  testator  liveth.  Therefore,  when  the  testator 
is  dead,  the  will  is  published,  and  heirs  put  in  their 
claim  for  possession  of  property.  That  Jesus  actually 
died  upon  the  cross,  is  certain  from  the  repeated  decla- 
rations of  his  crucifiers ;  from  the  soldiers  piercing  his 
side ;  and  also  from  the  manner  in  which  he  was  bu- 
ried. His  last  Will  and  Testament  is  now  published  to 
the  greater  part  of  the  world.  By  the  care  and  provi- 
dence of  God,  the  Testament  has  been  translated  into  va- 
rious languages,  and  has  made  its  way  among  all  nations. 
And  by  the  same  divine  goodness,  Ministers  are  raised 
up  in  different  parts,  and  of  different  tongues,  to  pro- 
claim this  Testament  to  men  ;  so  that,  as  David  saith, 
Their  sound  is  gone  out  into  all  the  earth, — The  Will 
and  Testament  being  published,  heirs  or  legatees  may 
put  in  their  claim.  It  is  of  importance,  therefore,  to 
know  in  what  manner  this  claim  must  be  made.  It  is 
possible  for  a  man,  sentimentally,  to  approve  the  doctrine 
of  election,  which  appears  in  the  Testament  of  Jesus; 
and  in  his  unholy  practice  give  evidence  he  has  no  inter- 
est in  it.  Christ,  in  his  Will,  certainly  knew  the  heirs  of 
his  salvation  ;  but  their  names  are  in  the  book  of  life, 
secret  to  us;  and  no  man  may  look  into  the  Testament  for 
his  own  proper  name.  But,  our  Lord  Jesus  has  so  formed 
his  Will,  that,  in  general  terms,  it  is  in  favour  of  s  in- 
jurs.    None  but  such  need  the  treasures  which  Christ 


Christ  a  Testator.  337 

nath  bequeathed,  and  none  but  such  who  are  made  sen- 
sible of  the  nature,  malignity,  and  demerit  of  sin,  will 
desire,  or  put  in  their  claim  for  a  share  of  the  blessings 
•of  his  grace.  Christ  Jesus  came  into  the  world  to  save 
■sinners,  even  the  chief  of  sinner*.  This  is  the  sub- 
stance of  the  Testament  of  Jesus.  Under  the  humiliating 
character  of  a  chief  sinner,  having  no  merit,  and  de- 
serving eternal  punishment  from  the  transgressed  law 
of  God,  you  must  put  in  your  claim.  The  free  pro- 
mise of  Jesus  is,  Whosoever  will,  let  him  come*  This 
is  our  warrant  to  lay  claim  ;  and  it  must  be  added,  none 
that  ever  did  so  were  sent  empty  away.  The  great 
thing,  therefore,  is,  to  possess  the  will.  This,  confes- 
sedly, is  of  God's  own  creating.  Thy  fieo/ile  shall  be 
wilting  in  the  day  of  thy  power.  This  is  performed  by 
the  Spirit  of  God,  who  gives  faith  to  rest  upon  the  pro- 
mise. And  it  has  been,  and  still  is  the  universal  acknow- 
ledgment of  all  who  have  received  a  portion  of  the  riches 
of  Christ,  that  unless  the  Spirit  of  God  had  drawn  them 
to  Jesus,  they  would  have  continued  in  their  unbelief. 
For  want  of  knowing  the  Gospel  way  of  obtaining  the 
riches  of  Christ,  many  sensible  sinners  have  lived  for 
years  in  timidity  and  distress.  I  have,  therefore,  stated 
the  subject  as  plain  and  as  brief  as  possible,  in  hope  of 
encouraging  the  fearful  to  take  hold  of  the  promise,  and 
embrace  the  unsearchable  treasures  of  Jesus. 

Let  me  conclude  by  addressing  you  who  know  your 
interest  in  the  Testament  of  Christ.  Forget  not  the 
kindness  of  your  invaluable  friend.  Ever  cherish  a  deep 
conviction,  that  as  a  sinner  you  are  an  heir  of  misery ; 
and  that  your  happiness  in  life  consists  in  living  upon  the 
multiplied  blessings  bequeathed  to  you  by  the  Son  of  God. 
Constantly  look  over  the  variety  of  mercies  and  comforts 


IjI  Christ  a  Testator. 

to  which  you  are  entitled  ;  and  do  not  be  surprised, 
among  the  articles  bequeathed  you  should  find  that  of 
affliction.  In  the  world  ye  shall  have  tribulation  ;  but 
in  me  you  shall  have  fieace.  But  then,  your  afflictions 
will  prove  fatherly  chastisements;  and  cither  in  them, 
or  after  them,  you  will  assuredly  find  that  they  work  to- 
gether for  your  good.  You  are,  in  an  especial  manner, 
to  be  exhorted  to  a  lively  attendance  on  the  Lord's  Sup- 
per. In  that  institution  you  will  realize  the  subject  on 
which  I  have  now  addressed  you.  The  cup  is  emphati- 
cally declared  by  Christ  to  be  the  cup,  of  the  JVew  Tes- 
tament in  his  blood,  shed  for  the  remission  of  sins.  And 
to  this  you  are  exhorted  in  the  most  animated  manner 
by  Jesus.  This  do,  in  remembrance  of  me*  As  through 
the  Testament  of  Jesus  you  have  received  grace,  so,  re- 
member, it  is  an  assurance  that  glory  shall  be  yours  in 
the  regions  of  immortality. 


LECTURE  XLVII. 


FORGIVENESS  OF  INJURIES* 

Proverbs  xix.  11. 
It  is  the  glory  of  a  man  Co  pass  over  a  trcmsgressio?} 


O  what  stupendous  mercy  shines 
Around  the  Majesty  of  heaven! 
Rebels  he  deigns  to  call  his  sons, 
Their  souls  renew'd,  their  sins  forgiven, 

Go,  imitate  the  grace  divine, 
The  grace  that  blazes  like  a  sun  ; 
Hold  forth  your  fair,  though  feeble  light, 
Through  all  your  lives  let  mercy  run. 


Jr  EW  qualities  in  the  human  breast  are  more  ornamen- 
tal to  the  possessor,  or  of  more  value  to  society,  than  a 
readiness  to  forgive.  It  is,  indeed,  as  Solomon  justly  pro- 
nounces it  in  the  text,  the  glory  of  man;  for  it  is  an  imi- 
tation of  the  good-will  and  compassion  of  the  Almighty. 
Mankind  are  prone  to  err  against  God  and  one  another. 
In  this  mixed,  depraved  state  offences  are  unavoidable ; 
and  it  may  be  presumed  no  persons,  whether  of  obscure 
or  public  life,  but  at  some  period  have  found  occasion 
to  exercise  forgiveness.  This  disposition,  by  the  culture 
of  education,  may  predominate  in  some  breasts  more 
than  in  others.  But  the  intrinsic  excellence  of  that  valu- 
able temper  of  which  we  now  mean  to  discourse,  is  the 
fruit  of  God's  grace  ;  and  its  operations  are  in  obedience 
to  the  express  laws  of  Jesus  Christ.  The  utility  of  this 
amiable  virtue  is  very  great  in  the  general  circle  of  so- 
ciety. It  is  much  more  so  in  a  Church,  where  candour, 
brotherly-kindness,  and  forgiveness  are  essentially  neces* 


340  Forgiveness  of  hvuries. 

sary  to  its  well-being.  But  the  lustre  of  this  temper 
shines  with  great  brilliance  in  families.  Parents  and  chil- 
dren, masters  and  servants,  are  equally  capable  of  erring  ; 
and  where  hardness  of  heart  and  resentment  prevail, 
in  cases  of  injury,  it  renders  the  whole  family  proportion- 
ably  wretched.  Since,  therefore,  the  exercise  of  this 
temper  is  of  such  consequence  to  you  as  a  family,  I  shall 
briefly  explain  the  words  of  our  text,  by  considering  some 
of  the  occasions  which  provoke  our  resentment ; — show 
you  what  it  is  to  pass  over  a  transgression,  and  how  the 
discharge  of  this  duty  may  be  said  to  be  the  glory  of  man. 
1.  From  the  long  list  of  offences  which  frequently 
occur  in  our  social  connections,  and  which  are  calculated 
to  irritate  and  to  provoke  the  mind,  we  will  name  a  few. 
Servants,  male  or  female?  to  whom  you  have  committed 
die  care  of  your  property,  or  important  concerns,  may 
become  treacherous,  abuse  your  confidence,  and  "destroy 
your  interest.  Perhaps  such  may  have  been  long  in 
your  employ,  and  on  whom  you  have  conferred  num- 
berless tokens  of  favour ;  and  they,  on  their  part,  have 
returned  high  professions  of  respect  for  you,  and  after 
all  proved  themselves  insincere,  and  extremely  base. 
To  pass  over  transgressions  of  such  a  nature,  and  at- 
tended with  such  aggravating  circumstances,  requires 
a  temper  and  disposition  which  seldom  occupy  the  hu- 
man breast^  unless  inspired  by  the  Gospel. — Children, 
too,  by  that  depravity  which  is  attached  to  our  fallen 
race,  and  by  being  exposed  to  temptation  from  evil  com- 
panions, may  be  capable  of  dishonouring  their  father  and 
their  mother,  and  prove  a  source  of  the  most  exquisite 
sorrow.  The  follies  of  youth  generally  increase  with 
their  years.  It  is  seldom  that  children  make  a  very  great 
breach  of  parental   laws,    and  commit   any  great  ouf- 


Forgiveness  of  Injuries. 

breaking  of  flagrant  conduct,  without  having  been  previ- 
ously habituated  to  lesser  acts  of  disobedience.  Keen 
must  be  the  reflection  of  those  parents,  who,  by  too  ex- 
cessive indulgence  of  follies  in  their  children,  at  length 
have  deeply  to  mourn  their  departure  from  virtue,  and 
th€ir  devotedness  to  vice  1  It  is  not  uncommon  to  find 
youth,  devoid  of  sensibility,  from  vicious  and  improper 
connections,  guilty  of  destroying  the  property  of  their  pa- 
rents, and  thus  becoming  a  source  of  anguish  too  exquisite 
to  be  described.  Gloomy  must  that  mansion  be,  where 
parents  weep  for  a  prodigal  son  !  Nor  is  it,  even  now,  a 
calamity  uncommon,  to  find  a  pious  David  bedewing  his 
couch  with  tears  on  the  perfidious  conduct  of  an  Absa- 
lom. Parents'  hearts,  by  reiterated  transgression  of  their 
children,  may,  however,  become  too  rigid  and  unforgiv- 
ing. It  is  possible  there  may  be  circumstances  attending 
a  disobedient  child,  which  call  aloud  for  reconciliation 
and  forgiveness  ;  and  thus  to  prove  that  it  is  the  glory  of 
the  parent,  as  well  as  of  the  man,  to  pass  over  a  trans- 
gression.— We  will  next  name  the  transgressions  of  our 
professed  friends.  The  ties  of  common  friendship  are 
confessedly  sweet,  and  become  a  source  of  sublime  plea- 
sure while  we  pass  along  this  vale  of  tears ;  especially 
when  such  friendship  exists  under  a  profession  of  reli- 
gion. However,  this  kind  of  friendship  is  capable  of  va- 
riations and  dissolution*  Few,  indeed,  are  like  Saul  and 
Jonathan,  who  were  lovely  and  fileasant  in  their  lives , 
and  in  their  death  were  nit  divided.  Whether  it  is  be- 
cause we  least  expect  it  in  such,  certain  it  is,  that  the 
instances  of  ingratitude  and  treachery  which  make  the 
keenest  impression  upon  us,  occur  in  those  with  whom. 
we  have  been  connected  in  a  profession  of  religion. 
Mine  own  familiar  friend,  sa*d  David,  in  whom  I  trusted, 
GS2 


Forgiveness  of  Injuries. 

which  did  eat  of  ?ny  bread,  hath  lifted  ufi  his  heel 
against  ?ne.  Had  it  been  an  enemy,  thtn  I  could  have 
borne  it ;  but  it  was  thou,  a  man,  mine  equal,  niy  guide, 
and  my  acquaintance.  We  took  sweet  counsel  toge- 
ther, and  walked  unto  the  house  of  God  hi  com/iany. 
For  Christians  to  meet  with  disappointments  from  th«2 
world  is  not  so  unexpected ;  but  when  they  proceed  from 
those  religious  connections  in  whom  we  have  reposed  our 
friendship,  it  is  productive  of  extreme  pain,  and  may  be 
ranked  among  the  calamities  of  life.  And  can  we  for- 
give such  ?  Is  it  possible  cheerfully  to  pass  over  such 
transgressions  ?  Yes,  if  we  are  Christians  indeed,  it  is 
possible:  the  treachery  of  servants,  the  disobedience  of 
children,  or  the  ungenerous  conduct  of  professed  friends, 
must  be  all  passed  over. 

2.  What  this  duty  is  we  will  now  briefly  explain.  To 
fia&s  over  a  transgression  certainly  does  not  mean  you 
should  wink  or  connive  at  the  offence;  nor  that  you  should 
professedly  pass  it  over  for  a  season,  and  at  another 
time  renew  your  resentment,  and  retaliate  the  offence. 
This  conduct  would  discover  an  ungenerous  mind,  and, 
instead  of  reforming,  would  harden  the  offender,  and 
expose  you  to  the  censure  of  every  good  man.  But, 
certainly,  you  must  be  convinced,  that,  to  pass  over  a 
transgression  is  to  pardon  it;  so  to  bury  it  in  oblivion, 
as  not  to  suffer  it  to  irritate  your  breast,  much  less  to 
mention  it  again  to  the  party  or  to  others.  All  his  trans- 
grcssio?zs,  said  Ezekiel,  that  he  hath  committed,  shall 
not  be  mentioned  unto  hi?n. — On  the  manner  of  forgiving 
an  offence,  perhaps  you  may  require  direction.  1  pre- 
sume it  is  your  duty  and  your  glory  to  possess  within. 
ypur  breast  a  cheerful  willingness  to  forgive,  let  the  of- 
fence  or  the  offender  be  what  they  may.  But  it  is  not  your 


Forgiveness  of  Injuries.  343 

duty  to  declare  forgiveness  to  the  transgressor  until  he 
shall  have  acknowledged  his  fault ;  for  this  may  induce 
him  to  indulge  other  improprieties.  No  doubt  the  father 
of  the  prodigal  cultivated  in  his  breast  the  most  tender 
forgiveness  to  his  disobedient  son ;  but,  he  did  not  give 
him  the  reconciling  embrace  until  the  profligate  was 
found  upon  his  knees.  Oar  Lord  gave  the  same  rule  to 
his  disciples:  If  thy  brother  tres/iass  against  thee,  re- 
buke him  ;  and  if  he  repen<T,  forgive  him.  And  in 
the  very  next  verse  directions  are  given  as  to  the  repeti- 
tion of  such  acts  of  forgiveness.  If  he  trespass  against 
thee  seven  times  in  a  day,  and  seven  times  in  a  day  turn 
again  to  thee,  sayirig,  I  refient,  thou  shalt  forgive  him. 
This  rule  is  positive  ;  and  should  the  offender  be  so  un- 
fortunate as  to  make  an  improper  use  of  your  generous 
temper,  still  you  will  have  the  pleasing  consciousness  of 
having  obeyed  your  Saviour's  command,  and  will  enjoy 
peace  in  your  own  breast. 

3.  We  shall  now  show  why  this  forgiving  temper  is 
said  to  be  the  glory  of  a  man.  It  certainly  discovers  a 
true  greatness  of  mind,  and  raises  the  offended  high 
above  the  transgressor,  infinitely  more  so  than  the  most 
enlarged  gratification  of  revenge.  Your  forgiveness  may 
be  accompanied  with  that  conviction  which  may  make  a 
conquest  of  your  enemy,  and  render  him  in  future  an  in- 
violable friend. — Those  who  are  familiar  with  their  Bible 
will  immediately  perceive,  that  to  pass  over  a  transgres- 
sion is  the  glory  of  a  man,  because  it  is  assimilating  the 
conduct  of  Jehovah,  who  is  ready  to  forgive.  He  de- 
lighicth  in  mercy,  and  abundantly  fiardoncth.  The  life 
of  Christ,  even  to  his  last  moments,  was  an  exposition 
upon  our  subject,  so  engaging,  that  it  needs  only  to  be 
read  to  inspire  us  with  a  disposition  to  pass  over  the 


344  Forgiveness  of  Inhtnes. 

transgressions  of  our  enemies.  When  he  was  reviled, 
he  reviled  not  again  ;  and  when  extended  on  the  cross, 
he  prayed  for  his  crucifiers.  It  certainly  was  the  glory 
of  the  Man  Christ  Jesus  to  pass  over  a  transgression  ; 
and,  by  the  shedding  of  his  most  precious  blood,  to  bring 
the  most  rebellious  into  fellowship  with  God.  And  shall 
we  not  learn  from  Jesus  to  forgive  the  offences  of  our 
fellow  creatures  ?  Can  we  be  his  disciples  indeed,  if  we 
harbour  resentment  against  our  enemies  ?  Impossible  ! — 
Let  me  further  say,  it  is  the  glory  of  a  man  of  God  to 
pass  over  a  transgression.  If  it  be  called  a  moral  virtue, 
it  is  unquestionably  to  be  named  a  Christian  grace.  The 
unbelieving,  obdurate  heart  of  stone  may  not  be  expected 
to  relent :  but  the  heart  of  flesh  which  God  bestows  upon 
his  children,  is  so  replete  with  grace,  and  so  susceptible  of 
the  most  tender  impressions  of  benevolence,  forgiveness, 
and  love,  that  it  cannot  admit  a  thought  of  retaliation 
against  an  offender.  See  David,  the  man  after  God's 
own  heart,  in  the  cave  at  Engedi,  when  his  inveterate 
enemy  Saul  was  in  his  hand,  and  at  a  blow  could  have 
deprived  him  of  life,  and  have  placed  himself  upon  the 
throne  :  he  was  content  with  cutting  off  the  skirt  of  his 
robe,  as  a  trophy  of  his  compassion !  Couldst  thou,  to 
such  an  enemy*  have  acted  such  a  part  ?  Give  me  leave 
to  assure  you,  if  you  are  the  children  of  God,  the  Spirit 
of  God  will  teach  you  to  copy  the  example  of  your  Savi- 
our, and  produce  in  you  the  fruit  of  long-suffering.  gc?i- 
tleness,  and  goodnrxs.  You  cannot  venture  to  ask  God 
to  forgive  you  your  trespasses,  unless  you  are  conscious 
OT*  forgiving  those  ivho  have  trcsfiasscd  against  you. 
The  recollection  of  the  full,  rich,  unmerited  compassion 
of  Christ  In  forgiving  you,  will  never  fail  to  operate  upon 
your  heart  when  called  to  acts  of  forgiveness  to  others,. 


Forgiveness  of  Injuries.  345 

On  the  first  motion  of  enmity  to  those  who  may  offend 
you,  look  immediately  to  the  compassionate  Saviour,  who 
b.ed  upon  the  cross  for  you.  Remember  my  text ;  and 
remember  too,  that  as  a  man,  and  as  a  Christian,  it  is 
your  du:>\  your  happiness,  nay,  your  very  glory,  to  pass 
over  a  transgression,  and  rise  superior  in  dignity  to  the 
offender.  When  tempted  to  revenge,  immediately  take 
your  Bible,  and  read  the  parable  of  the  prodigal  son ; 
and  pray  that  the  same  mind  may  be  in  you,  as  was  so 
charmingly  expressed  by  the  compassionate  father.  Few 
who  read  that  parable,  sufficiently  investigate  the  unfor- 
giving, inveterate,  unman  y  character  of  the  elder  bro- 
ther, who,  by  his  relentless  heart,  excluded  himself  from 
the  p'easures  of  the  feast  on  return  of  the  prodigal. 
While  we  hold  this  unlovely,  selfish,  unrelenting  charac- 
ter in  contrast  with  the  truly  excellent  and  compas- 
sionate father,  what  a  pity  is  it  that  any  should  be  found, 
whether  in  a  family  or  in  a  church,  to  copy  after  such 
an  unhappy  example,  when  acts  of  forbearance  and  for. 
giveness  are   required  1 

1  have  now  enumerated  to  you  some  instances  of  of- 
fences which  are  calculated  to  provoke  your  resentment ; 
— explained  the  duty  incumbent  upon  you  to  pass  over  a 
transgression  ; — and  enforced  it  upon  you,  from  the  con- 
sider Aton  that  it  is  the  glory  of  a  man  to  perform  it.  I 
sincerely  wish,  that,  whether  masters,  servants,  parenta, 
children,  or  friends,  you  may  be  assisted  to  practise  this 
lecture  in  your  fuLure  lives.  Let  all  buterness,  and 
wrath,  and  anger,  and  clamour,  and  evil-sjieakiiig,  be 
fiut  away  from  you,  with  all  malice.  And  be  ye  kind  one 
to  another^  even  as  God,  for  Christ's  sake^  hath  forgiven 
you. 


„ 

LECTURE  XLVIfl. 


THE  CHRISTIANS  GAW  BY  DEATH. 


Phil.  i.  21. 

— To  die  is  gain. 

Sweet  to  rejoice  in  lively  hope, 
That  when  my  change  shall  come, 

Angeh  shall  hover  round  my  bed, 
And  waft  my  spirit  home. 

L.H. 


X  HAT  the  excellence  of  the  Christian  religion  is  evident 
in  the  lives  of  those  who  in  reality  possess  it,  very  few 
will  attempt  to  deny.  Paul,  though  once  a  notorious  blas- 
phemer and  persecutor,  obtained  mercy  from  Christ,  and 
by  the  riches  of  his  grace,  was  influenced  with  unbounded 
ardour,  to  preach  the  faith  he  once  attempted  to  destroy. 
By  the  sanctity  of  his  life,  he  gave  a  convincing  evidence 
of  his  personal  religion,  and  the  reality  of  his  commis- 
sion as  a  servant  of  the  Lord  Jesus.  Nor  did  he  count 
his  life  dear  unto  him,  so  that  he  might  finish  his  course 
with  joy.  Nay,  he  assures  us  in  this  verse,  To  me,  to 
live  is  Christ,  and  to  die  is  gain.  That  is,  "  in  my  es- 
timation, to  live  in  and  for  Christ  is  the  source  of  my 
salvation  and  happiness,  and  the  only  thing  worth  living 
for,  or  that  deserves  the  name  of  life."  It  cannot  be 
contradicted,  that  the  life  of  Paul  was  fibsorbed  in  the 
life,  light,  and  love  of  Christ,  performing  his  will,  and 
bearing  his  image.  No  wonder  that  a  man  so  highly  fa- 
voured was  ready  to  exchange  worlds,  and  able  to  make  a 
good  estimate  of  the  advantages  he  should  obtain.  How- 
ever, thousands  besides  Paul  have  lived  such  a  life  in 


The  Christian'*  Gain  by  Death.  347 

Christ,  and  have  been  indulged  with  the  same  conquest 
over  mortality,  in  sight  of  an  eternal  world.  In  pleasing 
hope  God  may  grant  you  also  the  same  privilege,  I  shall 
seek  your  instruction  in  this  discourse,  by  offering  you 
some  considerations  on  the  unavoidable,  affecting, 
and  solemn,  though  necessary  submi ssion  to  death; 
and  will  endeavour  to  assist  you  in  making  some  estimate 
of  the  Christian's  gain  by  death. 

1.  Death,  which  is  the  separation  of  the  soul  from 
the  body,  and  the  passing  into  another  state,  is  una- 
voidable. God,  who  is  infinitely  good,  and  taketh 
pleasure  in  the  works  of  his  hand,  can  nevev  be  said, 
without  cause,  to  appoint  unto  man  such  a  dissolution. 
The  Scriptures  inform  us,  that  by  sin  came  death.  TJie 
wages  of  sin  is  death.  Therefore,  it  is  appointed  unto 
men  once  to  die.  No  age,  no  station  can  possibly  re- 
voke the  doom  :  nothing  is  more  sure  than  death ;  and  to 
the  sceptre  of  the  king  of  terrors  all  must  inevitably 
bow. — Death  is  as  affecting  as  it  is  unavoidable. 
The  bloom  and  beauty  of  human  nature  fall  to  the  dust, 
and  turn  to  corruption.  Thou  changes t  his  countenance 
and  sendest  him  away.  Yes,  the  dearest  pledges  of  our 
love ;  a  charming  offspring,  a  tender  wife,  the  affec- 
tionate parent;  all  not  only  stand  marked  as  victims 
of  death,  but  must  assuredly  die.  Ah !  what  tears, 
what  rending  of  the  heart,  what  extreme  sorrow  is  at- 
tendant upon  the  train  of  death,  when  he  enters  into 
our  families  !  We  may  also  say,  that  death  is  truly 
affecting  in  itself;  it  is  so  in  anticipation,  and  especially 
in  its  conseqoences  ;  for,  after  death  comes  the  judgment. 
— We  therefore  add,  death  is  solemn  ;  it  fixes  the  final 
state ;  it  is  the  corner  we  turn,  either  to  infinite  joy  or 
endless  pain.    As  we  close  our  eyes  in  death,  so  we  shall 


348  The  Christian's  Gain  by  Death. 

awake  in  the  morning  of  the  resurrection.  There  is  no 
work  nor  device  in  the  grave.  There  is  a  peculiar  so- 
lemnity to  man's  birth,  though  seldom  realized.  He  is 
born  for  eternity  ;  a  subject  of  corruption,  exposed  to 
numberless  foes,  and  surrounded  with  snares,  all  the 
fruit  of  sin.  But  the  moment  of  death  is  still  more  so- 
lemn ;  it  casts  the  die,  and  launches  man  into  a  vast  eter- 
nity. If  the  mere  consideration  of  these  things  makes 
us  tremble,  what  must  we  feel  under  the  immediate 
agonies  of  death  ! — Concerning  the  righteous  especially, 
we  may  also  add,  that  death  is  necessary.  Flesh 
and  blood  cannot  inherit  the  kingdom  of  God.  Cor- 
ruption cannot  inherit  incorruption.  Though  Christ  hath 
taken  away  the  sting  of  death,  yet  all  his  redeemed 
family  must  pass  through  the  valley  of  the  shadow  of 
death,  in  their  passage  to  immortality.  The  wicked,  by 
death,  lose  their  all ;  the  comforts  and  honours  of  life 
forsake  them,  and  they  pass  away  to  experience  the  so- 
lemnities of  eternal  judgment.  Not  so  the  children  of 
the  Lord.  As  to  them,  to  live  is  Christ)  so  to  die  is 
gain.     Let  us  then,  as  we  proposed, 

2.  Attempt  to  make  some  estimate  of  the  Christian's 
gain  by  death. — Certainly  we  may  say,  he  gains  a  per- 
fect discharge  from  all  the  miseries  of  human  life.  His 
dying  groan  is  the  sound  of  expiring  sorrow.  Satan  can 
no  more  vex  the  soul,  nor  tempt  the  feet  astray.  Sin, 
his  worst  enemy,  is  for  ever  lost.  The  wicked  cease 
from  troubling.  The  world  now  smiles  or  frowns  in  vain. 
Every  enemy,  like  the  host  of  Pharaoh,  sinks  into  the 
sea  of  death,  to  rise  no  more.  What  is  still  of  more 
consequence  to  the  true  Christian,  is  the  powers  of  un- 
belief; corrupt  passions;  and  an  hard  heart,  which  hid 
been  his  baneful  inmate,  and  his  greatest  sorrow.    These 


The  Christian's  Gain  by  Death.  549 

shall  all  flee  away  when  death  shall  break  the  chain. 
Come  then,  ye  weary  travellers,  to  Zion's  gate;  fear 
not ;  though  faint,  yet  pursue,  A  few  more  dark  days, 
a  few  more  tears  and  conflicts,  and  death  will  intro- 
duce you  where  there  is  no  more  sickness,  pain,  nor 
sorrow ;  but  where  God  shall  wipe  away  all  tears 
from  your  eyes,  and  crown  you  with  immortal  joy! 
— By  death  the  redeemed  of  the  Lord  gain  an  im- 
mediate admission  to  the  visible  presence  of  the  Lord 
Jesus.  Absent  from  the  body,  present  with  the  Lord* 
In  this  vale  of  tears  it  is  our  highest  privilege  to  walk 
in  the  light  of  God's  countenance ;  but  such  seasons, 
through  intervening  clouds  of  sin  and  temptation,  are 
not  often  enjoyed.  Now  we  see  through  a  glass  darkly; 
but  then,  face  to  face.  God  and  the  Lamb,  in  the  midst 
of  the  throne,  shall  display  the  riches  of  glory,  and  »he 
soul  be  absorbed  in  the  rays  of  eternal  love  ! — The  pos- 
session of  a  glorified  body  on  the  morning  of  the  resar- 
rection,  is  no  small  part  of  the  Christian's  gain  by  death. 
Jesus  shall  change  our  vile  bodies,  and  make  them  like 
unto  his  own  glorious  body,  according  to  his  w'ghiy 
working  whereby  he  is  able  to  subdue  all  things  unto 
himself  Vile  indeed  are  our  bodies,  by  disease,  and 
through  union  with  their  kindred  sinful  soils  ;  but  this 
mortal  shall  put  on  immortality,  and  this  corruptible 
shall  put  on  incorruption.  Our  flesh  shall  die,  and  rest 
in  hope.  United  to  the  person  of  Jesus,  and  bought  with 
his  precious  blood,  mortality  shall  be  succeeded  by  eternal 
life.  Let  us,  therefore,  triumph  with  Job:  I  know  that 
my  Redeemer  liveth,  and  that  he  shall  stand  at  the  latter 
day  u/ion  the  earth  ;  and  though  after  my  skin  Worm* 
destroy  this  body,  yet  in  my  flesh  shall  I  see  God. — 
It  is  not  improper  I  should  add,  in  estimating  the  gain 
Ha 


o$0  The  Christian's  Gain  by  Deutr.. 

of  a  Christian  by  death,  that  he  obtains  an  introduction  to 
tke  society  of  glorified  Saints  and  Angels  in  heaven.  An- 
gels below  encamp  around  them  that  fear  the  Lord, 
and  are  ministering  spirits,  sent  forth  to  minister  to  the 
heirs  of  salvation.  The  Saints  of  the  Lord  in  the  temple 
of  grace  below  take  sweet  counsel  together,  and  mutu- 
ally share  in  the  numberless  privileges  the  Lord  hath 
bestowed  upon  his  Church.  By  death  they  will  be  no 
losers.  Angels  shall  convey  their  souls  to  glory ;  and 
the  spirits  of  the  just  made  perfect  shall  afford  them  the 
most  delightful,  inconceivable  joy.  Then,  says  Paul, 
shall  I  know  even  also  as  I  am  known.  Patriarchs, 
prophets,  apostles,  ministers,  and  saints  of  the  Lord, 
shall  not  only  know  each  other,  but  recount  the  wonders 
of  grace  and  of  providence  which  have  attended  them 
-while  here  below.  Here  their  communion  is  often 
interrupted;  but  there  no  cessation  shall  attend  their 
delightful  employ  of  adoration  and  praise. — We  may 
conclude,  that  by  death  the  Christian  gains  a  crown 
of  glory,  lie  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life,  is  the  promise  of  Jesus  to  all  his 
followers  ;  which,  no  doubt,  includes  every  thing  that  can 
be  implied  under  the  idea  of  greatness,  grandeur,  plea- 
sure, wealth,  and  endless  glory. 

Thus  I  have  offered  you  some  reflections  on  the  una- 
voidable, affecting,  solemn,  and  necessary  submission 
to  mortality.  After  all  our  efforts,  we  can  only,  as  i: 
were,  paint  death  upon  canvass ;  or,  by  signs,  or  sounds, 
give  you  what  I  may  call  the  skeleton  of  death.  The 
reality,  the  pain,  or  the  bliss  of  dying,  surpass  the  living 
to  describe  !  Let  mc,  therefore,  exhort  you  by  the  worth 
of  your  sou1*,  by  the  joys  of  the  lighteous,  and  by  the 
sorrows  of  the  wicked  in  death,    seriously  to  piopoot 


T/ie  Christian's  Gain  by  Death.  ojl 

to  yourselves  this  solemn  question  :  "  Am  I  prepared  to 
die?'' — I  have  also  attempted  to  make  some  faint  estimate 
of  the  gain  a  Christian  may  certainly  expect  by  death. 
The  cause  of  all  which  is  in  Christ.  Blessed  eire  the  dead 
who  die  in  the  Lord.  You  are  sinners  by  nature  and  by 
practice  ;  to  die  in  your  sins  is  to  lose  the  eternal  happiness 
of  your  souls  ;  it  is  the  loss  of  heaven  and  the  gain  of  hell. 
Mark  with  serious  attention,  the  connection  of  our  text. 
To  me  to  live  is  Christy  and  to  die  is  gain.  No  gain  by 
death,  unless  you  live  in  Christ.  May  the  Spirit  of  God 
lead  you  to  Jesus,  and  give  you  that  faith  in  his  blood  for 
pardon  and  acceptance,  which  alone  can  deliver  you  from 
the  fear  of  death,  and  inspire  you  with  hope  of  an  eternal 
gain! — Those  who  know  the  Saviour  as  their  own,  I  wish 
frequently  to  meditate  on  the  expected  gain  by  death. 
Job  said,  I  would  not  live  always.  For  many  reasons  a 
good  man  may  desire  a  continuance  in  life  ;  perhaps  to 
see  his  children  called  by  grace  to  perform  some  good 
work  for  the  benefit  of  society,  and  to  see  Zion  prosper  in 
her  King.  Yet  the  certain,  more  valuable,  and  glorious 
acquisitions  by  death,  not  only  reconcile  him  to  dissolu- 
tion^ but  create  in  him  a  desire  to  depart,  and  to  be 
with  Christy  which  is  far  better.  Remember,  it  is  your 
privilege  and  your  interest  to  realize  these  important 
subjects.  How  should  the  persuasion  of  such  great  gain 
reconcile  us  to  mortality  ?  Be  assured  the  salutary 
influence  of  this  upon  your  heart  and  life  will  be  very 
great.  And  when  the  hour  of  death  shall  come,  you  will 
resign  with  cheerfulness  ;  die  in  faith,  and  leave  a  noble 
testimony  behind  you  for  the  encouragement  of  other*, 
and  for  the  glory  of  our  Lord  and  Saviour  Jesus  Christ. 


LECTURE    XL1X. 


THE  UXCHAXGEABLEKESS  OF  CHRIST. 

Hebrews  xiii.  8. 
Jesus  Christ j  the  same  yesterday,  and  to  day ,  and  for 


Jesus,  as  thou  art  still  to-day 
A  s  yesterday  t  h  e  sa  m  e , 

Present  to  heal,  in  me  display 
7 he  virtues  of  thy  Name. 

R. 


1  HE  primary  intention  of  the  Apostle  in  this  addressr 
was  to  console  the  Hebrew  converts  under  the  loss  of 
their  spiritual  rulers,  and  to  exhort  them  to  consider  the 
end  of  their  conversation,  life,  and  doctrine,  which  was 
invariably  and  perpetually  Christ  Jesus.  As  ministers, 
like  other  men,  are  mutable,  and  continue  not  by  reason 
of  death,  it  is  a  source  of  joy  that  Jesus  Christ  ever 
livetli,  and  is  unchangeable  ;  therefore  able  to  preserve 
the  most  important  interest  of  his  Church,  until  days 
and  years  are  known  no  more.  You,  who  are  Chris- 
tians indeed,  must  certainly  possess  a  consciousness  of 
the  changeablencss  of  your  comforts  and  your  sensa- 
tions, in  the  various  duties  and  trials  of  your  lives.  To 
you,  therefore,  it  is  an  unbounded  source  of  satisfaction, 
that  your  Saviour  is  unchangeable;  the  same  in  Himself, 
and  the  same  in  his  relation  and  in  his  love  to  iiou. 
terday,  and  to  day,  and  for  ever.  May  our  meditation 
upon  this  subject  be  the  mean  which  the  Spirit  of  God 
shall  bless  to  increase  our  faith,  and  enlarge  our  :  (Tec- 
lions  towards  our  immutable  Saviour, 


The  Unchangcableness  of  Christ.  353 

1.  Let  us  first  begin  with  the  immutability  and  nn- 
changeableness  of  the  Person  of  Je.-;us  Christ.  What 
is  asserted  in  our  text  is  not  applicable  to  any  mere  crea- 
ture, whether  human  or  angelic ;  for  of  these  we  have 
sufficient  evidences  of  their  mutability.  Immutability, 
unchangeableness  and  eternity  are  essential  only  to  Jehu 
vah,  and  are  necessary  to  his  underived,  unmixed,  holy- 
nature.  Immutability  is,  therefore,  ascribed  to  Christ, 
;is  he  is  God  over  all,  blessed  for  evermore  ;  and  as  he 
is  the  Redeemer  and  Saviour  of  sinners.  /  am  the  J  .ore:. 
I  change  not;  therefore  ye  sons  of  Jacob  are  not  con- 
sumed. I  am  Alfiha  and  Omega,  the  beginning  and  the 
ending,  the  first  and  the  last  ;  which  is,  which  was,  and 
which  is  to  come,  the  Almighty*  May  we  not,  there- 
fore, join  David  and  Paul  in  their  sublime  ascription  of 
immutability  to  our  adored  Emmanuel  ?  Of  old  hast  thou, 
laid  the  foundation  of  the  earth :  and  the  heavens  are 
the  work  of  thy  hands.  They  shall  fierish,  but  thou  shall 
endure  :  yea,  all  of  them  shall  wax  old  like  a  garment  ; 
and  as  a  vesture  shalt  thou  change  them,  and  they  shall 
be  changed.  But  thou  art  the  same,  and  thy  years  shall 
have  no  end.  Jesus,  the  rock  of  ages,  is  a  permanent 
foundation  for  our  hope.  It  is  from  hence  that  every 
name  which  Jesus  bears,  every  relation  he  sustains,  and 
every  office  he  discharges  for  his  people,  are  invar mble* 
Christ  our  High  Priest  is  now  in  heaven  with  an  uji~ 
changeable  priesthood,  ever  living  to  make  intercession 
for  us.  With  propriety,  and  with  pleasure  we  embrace 
the  words  of  oar  text  as  charmingly  descriptive  of  our 
unchangeable  Saviour.  Our  Jesus  was  the  same  wester- 
day,  that  is,  in  time  that  is  past,  set  tt/b  from  everlast- 
ing. A  Saviour  to  our  first  sinning  parents,  to  the  pa<- 
triarchs,  the  prophets,  and  to  all  the  family  of  grace 
Hh2 

/ 


The  Ujichangcablencss  of  Christ. 

under  the  former  dispensation.  So  he  is  to-day,  the  time 
present,  the  blessed  any  of  the  Gospel ;  in  which  he 
proves  himself  the  same  Almighty  Saviour,  and  un- 
changeable friend  to  sinners.  And  so  Jesus  wiil  be  in 
future,  for  ever  ;  as  long  as  he  has  one  of  his  people  re- 
maining on  earth  to  enjoy  him  ;  and  equally  so  when  the 
whole  body  of  his  Church  shall  be  complete  in  glory. 
This  charming  testimony  to  the  immutability  of  the  Sa- 
viour has  been  given  by  the  subjects  of  his  grace  in  all 
ages,  and  in  every  clime.  This  strong  rock  constitutes 
the  basis  of  our  hope  and  perseverance  through  life ;  our 
victory  in  death,  and  our  eternal  felicity. 

2.  Let  us  next  indulge  a  few  reflections  on  the  ui> 
changeableness  of  that  salvation  which  Jesus  hath  ac- 
complished, as  the  effect  of  his  covenant  engagement 
with  his  Father.  This  subject  constitutes  the  most  im- 
portant part  of  the  Gospel,  and  is  equally  necessary  for 
us  to  understand.  Of  Jehovah,  the  Father  and  the  Son, 
it  is  said,  The  council  of  peace  shall  be  between  them 
both*  And  David  knew  that  the  covenant  of  God  was 
ordered  in  all  things,  and  sure,  ivhich  was  all  his  sal- 
vation, and  a' I  his  desire.  To  redeem  and  to  save,  Jesus 
must  not  only  assume  our  nature,  but  be  made  under  the 
precept,  and  the  penalty  of  the  law.  Thus,  Christ  hath 
redeemed  us  from  the  curse  of  the  laiv,  being  made  a 
curse  for  us.  He  is  the  rock ;  his  ivork  is  perfect.  By 
one  offering,  he  hath  for  ever  perfected  them  that  are 
sanctified.  He  hath  obtained  eternal  rtdvmfitionfor  up. 
What  God  doeth,  it  shall  be  for  ever ;  nothing  can  be 
put  to  it,  nor  any  thing  taken  from  it ;  and  God  doeth  is 
ihat  men  may  fear  before  him.  There  is,  therefore,  now 
no  condemnation  to  them  that  are  in  Christ  Jesus.  The 
blood  of  Jesus  so  perfectly  cleanses  from  all  sin,  his  obe- 


The  Unchangeableness  of  Christ.  355 

dience  and  sacrifice  are  so  meritorious,  that  law  and  jus- 
tice can  require  no  more.  For  thus  saith  the  Lord,  The 
iniquity  of  Israel  shall  be  sought  for,  and  there  shall  be 
none ;  and  the  sins  of  Judah,  and  they  shall  not  be  found: 
for  I  will  pardon  them  whom  I  reserve.  This  is  that 
salvation  which  is  so  worthy  of  God  to  accomplish,  and 
so  necessary  for  sinners  to  receive.  If  but  one  sin  had 
been  unpardoned,  or  one  pure  command  required  of  us, 
as  conditional  of  our  salvation,  it  would  have  marred  the 
work  of  God,  and  left  us  without  hope.  We  are  utterly 
unable  to  atone  for  one  offence,  or  perform  one  duty  un- 
tainted with  imperfection.  This  salvation  is  as  irrevoca- 
ble as  it  is  complete.  Jesus  will  never  tear  up  that  best 
wedding  robe  of  righteousness  which  he  hath  wrought 
for  his  people ;  nor  will  he  rase  that  foundation  which 
he  hath  laid  in  his  own  most  precious  blood  for  their  stand- 
ing. He  is,  therefore,  according  to  our  text,  the  same 
yesterday,  to-day,  and  for  ever.  May  each  of  you  re- 
ceive that  precious  faith  which  shall  enable  you  to  cast 
your  souls  on  this  complete  Saviour.  This  is  the  only 
encouragement  we  can  pronounce  to  sinners  who  feel 
their  guilt  and  misery.  And  no  less  valuable  is  it  to  the 
oldest  and  most  advanced  Christians  to  satisfy  their  souls, 
and  expand  their  hearts  in  grateful  praise  ;  for  Christ  is 
all  and  in  all;  and  ye  arc  complete  in  him.  Thanks  be 
unto  God  for  an  unchangeable  salvation  in  his  Son  Jesus 
Christ  our  Lord ;  and  thanks  be  unto  him  who  hath  re- 
deemed us  to  God  by  his  blood  ! 

3.  We  shall  now  attempt  to  show  you  that  the  work  of 
Christ  in  the  conversion  of  sinners  is  essentially 
the  same  yesterday,  to-day,  and  for  evrr.  Men  may 
be  brought  over  to  professing  religious  parties,  and  make 
a  flaming  appearance  by  numberless  means,  and  from 


356  The  Unchangeableness  of  Christ. 

various  motives :  likewise  Christ's  own  people  may  be 
under  various  circumstances ;  and  different  dispensations 
of  providence  may  attend  them  :  but  the  efficient  cause, 
and  the  rule  of  operation,  in  their  true  conversion,  are 
the  same.  They  are  created  in  Christ  Jesus ;  born  again 
of  the  Sfiirit ;  one  faith,  like  the  vital  fluid  in  the  human 
body,  runs  through  the  whole ;  and  one  Gospel  of  truth 
opens  the  door  of  hope,  and  guides  their  feet  into  the 
paths  of  peace.  It  is  also  to  be  confessed,  that  all  those 
who  receive  spiritual  life  from  Christ,  have  an  analogy 
of  experience.  As  in  water  face  answerelh  to  face,  so 
the  heart  of  man  to  man.  Conviction  and  condemnation 
by  the  law ;  a  conscious  inability,  whether  whole  or  in 
part,  to  obtain  salvation  by  that  law  ;  an  implicit  reli- 
ance on  the  righteousness  and  atonement  of  Jesus  for 
eternal  life ;  an  ardent  thirst  to  glorify  God,  to  live  by  faith 
on  the  Son  of  God,  and  to  bear  the  most  abundant  fruit 
in  all  holy  obedience  :  these  may,  I  think,  be  denomi- 
nated the  first  firincifrfes  of  the  oracles  of  God.  This 
is  that  pure  language  which  the  Lord  promised  to  turn  to 
all  his  people,  that  they  may  call  upon  the  name  of  the 
Lord,  to  serve  him  with  one  consent. — Now,  from  what 
I  have  said,  you  may  readily  perceive  that  Christ  is  inva- 
riably the  same  in  the  conversion  of  men.  You  may 
readily  perceive  that  the  efficient  cause  is  the  operation 
of  his  Sfiirit ;  the  rule  by  which  it  is  produced  is  the 
word  of  his  Gospel.  He  has  never  varied.  He  is  the 
same  yesterday,  and  to-day,  and  for  ever.  The  circle 
of  the  arts,  the  eloquence  of  men,  the  most  elaborate 
productions  from  the  press,  have  been  totally  ineffectual 
to  bring  one  soul  to  Christ.  And  as  Jesus  never  de- 
viates from  his  own  blessed  way  in  the  convert  n  of 
sinners,  so  all  who  huye  been  converted,  have  declared, 


The  Unchangeableness  of  Chrtst.  357 

in  unison  with  Paul,  By  the  grace  of  God,  lam  what  I 
am.  Thus,  as  many  as  are  led  by  the  Spirit  of  God,  they 
are  the  sons  of  God.  And,  I  hope,  some  of  you  who 
now  hear  me,  can  advance  as  faithful  witnesses  for  God, 
that  Christ,  his  Spirit,  and  his  Gospel,  have  appeared 
in  richest  harmony  in  the  conversion  of  your  soul  to  God. 

I  could  now  enter  into  an  investigation  of  the  un- 
changeableness of  Christ  in  his  truth,  his  promises,  and 
his  threat  enings,  and  prove  to  you  that  not  one  word 
which  he  hath  spoken  ever  shall  fail.  Likewise  explain 
the  invariable  method  by  which  Christ  is  pleased  to 
maintain  the  life,  comfort,  hope,  and  perseverance  of 
his  people  under  all  their  sufferings,  and  give  them  a 
triumphant  passage  through  death  to  immortality  ;  each 
of  which  would  add  to  the  weight  of  evidence,  and  illus- 
trate this  charming  truth,  that  Christ  Jesus  is  the  same 
yesterday,  to-day,  and  for  ever,  to  all  his  ransomed  race* 
But  my  concluding  remark  must  be, 

4.  That  Christ  Jesus  is  immutable  in  his  love.  This 
sweetens  the  whole,  and  sheds  lustre  upon  every  truth  I 
have  advanced  in  this  discourse.  If  Jesus  in  his  Pe?*son 
is  immutable,  it  is  impossible  he  should  possess  love  which 
is  capable  of  mutability.  An  idea  that,  this  is  possible, 
is  at  once  so  derogatory  to  the  pure  nature  of  Christ,  to- 
the  express  declarations  of  his  word,  and  to  the  h^ne  of 
his  people,  that  we  will  instant!)  dismiss  it  from  cur 
thoughts.  Jesus  declares,  /  have  loved  thee  with  an 
everlasting  love.  He  is  the  friend  who  loveih  at  all 
times.  He  resteth  in  his  love,  and  hatcth  putting  away. 
And  whom  he  loveth^  he  loveth  unto  fhr  end.  These  re 
scripture  testimonies,  which  are  calculated  to  rai.-e  tl  e 
depressed  mind,  and  warm  the  coldest  heart.  Yes,  J  .us 
is  the  same  yesterday,  and  to-day,  and  for  ever  in  his 


SSS  The  Unchangeablcness  of  Christ. 

love.  The  manifestations  of  his  love  to  you  have  bccir 
in  proportion  to  your  best  interests;  and  if  you  have  not 
always  lived  beneath  the  sensibility  of  his  smiles,  still  the 
firrncifde  of  his  love  is  invariably  the  same.  O  how  con- 
soling the  thought !  Especially  when  we  recollect  our 
own  variations  and  changes  in  mind,  and  in  heart  ! 
Thanks  be  unto  Christ  for  his  precious  unchangeable 
love! 

Come  ye  who  feel  the  burden  of  your  sins,  and  the 
carnality  of  your  passions.  And  ye  backsliders  in  heart, 
who,  Peter  like,  with  all  your  once  flaming  zeal,  yet 
now  walk  afar  off — come,  look  again  to  your  injured 
Lord  !  O  how  great  the  mercy  ;  how  replete  with  con- 
solation for  you,  that  Jesus  is  unchangeable  in  his  Person, 
his  grace,  and  his  love.  His  arms  are  open  to  receive  re- 
turning sinners  ;  his  bowels  melt  with  love.  None  were 
ever  rejected  who  fled  to  his  embrace.  If,  according  to 
the  spirit  of  our  text,  sinners  of  every  description  yes- 
terday obtained  mercy,  it  is  with  confidence  I  can  as- 
sure you,  there  is  no  word  in  his  Gospel  to  exclude  you 
to-day.  Therefore,  to  a  glorious,  unchangeable  Christ, 
may  we  to-day  and  for  ever  render  all  possible  adora- 
tion and  praise. 


LECTURE  L. 


WINTER. 

John  x.  20. 

It  was  winter* 


-Fond  mar., 


F.ehold  thy  pictur'd  lire!  pass  some  few  years 
Thy  flowery  spring,  thv  ardent  summer,  thy 
Sober  autumn  fading  into  age,  and 
Pale  concluding  winter  comes  at  last 
And  shuts  the  scene! 


Vv  INTER  was  the  season  in  -which  the  feast  of  the  de- 
dication was  held  at  Jerusalem,  in  commemoration  of  the 
recovery  of  the  temple  from  the  Syro-Grecians,  it  was  ap- 
pointed, not  by  divine  authority,  but  by  Judas  Maccabeus. 
The  season  was  not  only  a  just  emblem  of  the  unfruitful 
state  of  the  Jews  at  the  appearance  of  Messiah,  but  as 
they  remain  to  the  present  day,  afflicted  and  persecuted 
upon  the  face  of  the  earth. — May  their  wintery  state  soon 
be  succeeded  by  the  beauties  of  a  spring ;  and  their  souls 
constrained  to  embrace  with  ardour  the  very  Christ  whom 
they  have  rejected  and  slain. 

The  dreary  shades  of  winter  are  a  just  emblem  of  hu- 
man nature  in  its  fallen  state.  Though  natural  life  re- 
mains, sin,  like  the  northern  blast,  has  stripped  man  of 
his  moral  virtues ;  and,  as  a  tree  divested  of  its  fruit  and 
foliage,  he  bears  the  very  image  of  death.  Dryden's 
description  of  the  effects  of  winter  is  so  just  and  per- 
tinent to  our  present  reflections,  that  we  cannot  but  re- 
cite it. 


360  Winter. 

(C  Behold  yon  mountain's  hoary  height 
Made  higher  with  new  mounts  of  snow  ; 

Again  behold  the  winter's  weight 
Oppress  the  lab' ring  woods  below  ; 

And  streams,  with  icy  fetters  bound, 

Benumb'd  and  crampt  as  solid  ground." 

A  little  acquaintance  with  human  nature  will  give  us 
leave  to  appropriate  this  poetic  description  to  our  present 
depraved  state.  The  affections  of  the  soul  towards  God 
are  as  the  cold  stream  bound  in  fetters  of  ice ;  and  the 
conscience  benumbed  by  reiterated  crimes,  as  the  frozen 
clod.  His  beauty  withered,  and  his  verdure  lost!  Dead 
in  trespasses  and  in  sin.  The  understanding  darkened^ 
being  alienated  from  the  life  of  God.  None,  by  nature, 
bear  the  fruit  of  righteousness,  whether  in  youth  or  in  old 
age.  There  is  none  that  doeth  geod,  no  not  one.  The 
most  barren  and  dreary  winter  does  but  faintly  describe 
the  unfruitful  and  wretched  state  of  man  as  a  sinful,  fallen 
being.  Happy,  unspeakably  happy  for  us,  Jesus,  the  Sun 
of  righteousness,  hath  arisen  upon  our  guilty  race, 
and  opens  the  prospect  of  a  gracious  spring !  It  is  said, 
"  Jesus  of  Nazareth,  the  Saviour  of  sinners,  was  born  in 
the  season  of  winter."  Be  it  so,  or  not;  of  this  we  are 
certain,  that  in  the  fulness  of  time,  God  sent  forth  his 
*S'o?z,  made  of  a  woman,  made  under  the  law,  to  redeem 
them  that  were  under  the  law,  that  we  might  receive  the 
ado/ition  of  sons.  No  winter  storm  can  sufficiently  de- 
scribe the  poverty  and  sorrows  of  his  blessed  life,  who 
came  into  our  winter  state  of  moral  death,  purposely,  by 
the  shedding  of  his  blood,  to  grant  us  a  glorious  spring  of 
salvation  I  O  for  this  love,  let  every  tongue  proclaim 
the  Saviour's  matchles,  pruibc  I— Permit  mc  to  urge  this 


V/inn,.  361 

cabject  a  little  farther,  with  a  view  of  describing  the  sen- 
sible experience  of  the  convert's  heart.  As  winter  pre- 
sents nature  in  cold  dress  and  in  extreme  desolation,  so 
the  eye  of  that  man  who  is  illuminated  from  above,  needs 
no  emblem  more  striking  than  that  season  to  describe 
the  moral  state  of  his  soul  before  God.  Vapour,  clouds, 
storm,  tempest,  barrenness,  inactivity,  are  emblems  which 
serve  to  heighten  the  conviction  of  his  heart.  And  as 
winter  can  be  turned  into  the  beauties  of  spring  only  by 
the  power  of  the  Godofnature,  so  his  conscious  breast 
is  taught  to  know  ihat  a  change  of  the  depraved  heart, 
and  the  fruit  of  peace  and  joy,  must  be  produced  by  the 
sovereign  power  of  the  God  of  all  grace.  It  is  our 
unspeakable  felicity,  that  as  Jesus  our  Redeemer  hath 
purchased  his  people  with  his  blood,  it  is  his  glory  to 
communicate  grace  for  the  renewal  of  their  souls.  The 
wilderness  and  the  solitary  filaces  shall  be  glad,  and 
the  desert  shall  blossom  as  the  rose*  It  shall  blossom 
abundantly,  and  rejoice  with  joy  and  singing.  When  such 
mercy  is  vouchsafed  to  the  cold  and  barren  heart  of  man, 
how  welcome,  how  transporting  is  the  change.  In  no 
words  can  this  better  be  expressed,  than  in  those  of  the 
beloved  to  his  spouse,  in  Solomon's  Song.  My  beloved 
sfiake,  and  said  unto  me,  Rise  u/i  my  love,  my  fair  one^ 
and  come  away.  For  lo,  the  winter  is  past ;  the  rain  is 
over  and  gone ;  the  Jlowers  a/i/iear  on  the  earth  ;  the 
time  of  the  singing  of  birds  is  come,  and  the  voice  of 
the  turtle  is  heard  in  our  land. 

While  the  beauties  of  spring,  the  warmth  of  summer, 
and  the  fruits  of  autumn  engage  our  attention,  we  little 
think  of  succeeding  winter;  yet  the  season  will  revolve; 
summer  and  winter,  seed-time  and  harvest  shall  not 
cease.  Each  returning  season  becomes  absolutely  neces- 
Ii 


11  inter. 

sary  in  the  constitution  of  the  natural  system,  for  the 
benefit  of  man.  These  observations  are  appropriate  also 
to  the  moral  world.  However  sweet  and  charming  may 
be  the  spring-time  of  conversion  to  God,  such  is  the  pre- 
sent state  of  things,  that  changes  are  attendant  upon  our 
progress  through  life.  Thou  madest  my  Mountain  to  stand 
stro?7g<  said  David.  I  said,  I  shall  never  be  moved ; 
but  thou  hidest  thy  face,  and  I  am  troubled.  Few,  if 
any,  who  have  tasted  the  love  of  Jesus,  but  more  or  less 
have  verified  those  words  in  their  experience. 

Alternate  seasons  of  joy  and  pain,  prosperity  and  ad- 
versity, attend  the  Christian  and  the  Church,  in  their 
militant  state.  While  I  pronounce  these  sentiments,  a 
conviction  of  their  correctness  may  occupy  your  breasts- 
Though  once  you  happily  enjoyed  the  pleasures  of  sacred 
spring,  and  rejoiced  beneath  the  smiles  of  your  Lord, 
you  are  now  disposed,  in  the  language  of  the  venera- 
ble Newton,  to  express  your  sensibility  of  an  affecting 
change — 

My  soul  a  sharper  winter  mourns  ; 
Barren  and  fruitless  I  remain  ; 
When  will  the  gentle  spring  return, 
And  bid  my  graces  rise  again? 

As  we  purpose  to  spend  a  few  minutes  move  to  exa- 
mine into  this  truly  uncomfortable  state  of  the  Church 
and  the  Christian's  heart,  I  think  it  not  improper  to 
describe  to  you  the  natural  cause  of  the  winter  season  of 
the  year. — Passing  over  many  philosophical  remarks 
which  might  be  introduced,  it  will  be  sufficient  to  ob- 
serve, that  winter  has  been  defined  to  be  that  portion 
of  the  year  when  the  days  arc  shortest.     Notwithstand- 


Winter. 

mg  the  coldness  of  this  season,  it  has  been  demonstrated 
that  the  sun  is  really  nearer  to  the  earth  in  winter  than 
in  summer.  The  principal  cause  of  this  difference  is, 
that  in  winter  the  sun's  rays  fall  so  obliquely  upon  us, 
that  any  given  number  of  them  is  spread  over  a  much 
greater  portion  of  the  earth's  surface  where  we  live  ; 
and  then  each  point  must  have  fewer  rays  than  in  sum- 
mer. Besides,  there  comes  a  greater  degree  of  cold  in 
the  long  winter  nights  than  there  can  return  of  heat  in 
days  so  short ;  and  on  both  these  accounts  the  cold  must 
necessarily  increase.  In  the  summer,  on  the  contrary, 
from  the  position  of  the  earth,  the  rays  of  the  sun  fall 
more  perpendicular  upon  us,  and  therefore  come  with 
greater  force,  and  in  greater  numbers  on  the  same  place  ; 
and  by  their  longer  continuance,  a  much  greater  degree 
of  heat  is  imparted  by  day  than  can  possibly  fly  off  in 
the  night.  Dismissing  these  philosophical  reflections, 
let  us  examine  ourselves.  Our  turning  from  Jesus,  the 
Sun  of  Righteousness,  is  the  cause  of  our  winter  state  of 
soul.  And  it  is  our  unspeakable  mercy,  that  Jesus,  like 
the  sun  in  the  firmament,  remains  fixed,  and  is  the  same 
yesterday  ^  to-day  y  and  for  ever.  When,  therefore,  by 
our  numberless  sins  and  temptations  we  turn  away  from 
the  Lord,  it  is  but  just  the  rays  of  his  love  should  fall 
with  less  sensibility,  or,  if  I  may  so  say,  mere  obliquely 
upon  us.  Your  iniquities  have  separated  between  you 
and  your  God,  and  your  sins  have  hid  his  face  from 
you.  This  produces  our  winter  state.  It  makes  the 
affections  cold  and  inactive.  And  a  conviction  of  dis- 
obedience and  departure  from  God,  aided  by  temptation, 
produces  darkness  of  mind,  and  agitation  of  sou!.  The 
effect  which  this  state  has  upon  the  heart  in  duty,  is 
very  apparent.    The  hand  of  faith  becomes  too  benumbed 


Wintcx . 

to  lay  hold  on  a  promise ;  and  the  feet  of  obedience  too 
cold  to  walk  in  the  path  of  God's  commands.  When 
reading  the  Bible,  hearing  the  Gospel,  or  engaged  in 
prayer,  how  lifeless  and  barren !  Praise,  instead  of 
flowing  from  an  heart  warm  with  gratitude  and  love  to 
Godj  hangs  like  icicles  upon  the  quivering  lips.  Nor 
are  these  the  only  attendants  on  mental  winter.  Temp- 
tations, like  the  howling  wind,  often  affright  the  soul;  and 
afflictions  burst  in  torrents,  threatening  to  destroy.  Per- 
mit me  to  ask  if  this  affords  a  picture  of  your  state  ?  Once, 
perhaps,  you  abounded  in  the  fruits  of  righteousness ;  you 
triumphed  in  the  love  of  Jesus;  and  was  pharmed  in  union 
with  the  sheep  of  his  pasture,  in  which  you  felt  a  degree  of 
heaven  below.  Alas  1  how  great  is  the  change!  Bear 
in  mind,  that  unguarded  Peter  turned  away  from  Jesus  ; 
he  walked  afar  off;  finally  entered  the  High  Priest's  hall, 
and  stood  at  the  fire  warming  himself.  It  ivas  winter* 
Ah  I  his  soul  was  more  cold  than  his  body  !  His  heart, 
like  the  frozen  stream,  was  stopped  in  its  course  towards 
his  suffering  Master,  and  at  length  he  denied  him  with 
awful  imprecations  !  Lord,  what  is  man  when  bereft  of 
thee  ?  Let  us,  then,  beware  of  walking  in  Peter's  steps, 
lest  we  plunge  ourselves  into  an  abyss  of  sorrow  by 
ing  our  Lord.  The  progressive  effects  of  cold,  first 
to  chill  the  body,  then  benumb  and  decoy  to  sleep,  and 
afterwards  to  plunge  in  death,  have  been  too  often  expe- 
rienced by  thousands  on  land  and  sea,  to  admit  a  doubt ; 
and  the  application  of  these  remarks  to  a  revolting  Chris- 
tian are  too  visible  to  need  a  comment. 

These  observations  on  the  winter  state  of  an  individual 
Christian  may,  with  equal  propriety,  be.  applied  to  the 
state  of  religion  in  some  particular  congregations.  Like 
the   garden  of  the  Lord  they  once  flourished  and  bore 


Winter.  C6o 

fruit.  Graces  and  gifts,  like  the  choicest  collection  of 
flowers,  displayed  their  beauty,  and  yielded  their  richest 
fragrance.  The  Sun  of  Righteousness  shone  with  splen- 
dour upon  them,  and  love  glowed  from  soul  to  soul.  Sin- 
ners of  every  age  and  station  bowed  to  the  sceptre  of 
mercy  ;  and  the  Beloved  came  down  to  take  of  his  plea- 
sant fruit.  It  may  be  truly  said  of  such  a  people,  that 
the  beauties  of  celestial  spring,  the  genial  warmth  of 
summer,  and  the  copious  harvest  of  autumn,  have  been 
by  them  happily  enjoyed.  Now  the  blast  of  winter  is 
spread  around.  The  trees  that  were  adorned  with  foli- 
age, with  flow7ers,  and  with  holy  fruit,  bear  the  very 
image  of  death.  Who  can  take  delight  in  walking  here  ? 
A  congregation  in  such  a  state  afford  an  unwelcome 
sight  indeed  i  To  such  may  the  Lord  send  a  reviving 
spring,  and  grant  them  renewed  tokens  of  his  redeem- 
ing love ! 

Families  too,  as  well  as  Churches,  are  subject  to 
painful  vicissitudes.  They  m;>y  have  their  live'y  spring 
and  their  fruitful  summer ;  prosperity  in  trade,  the  charm- 
ing sweets  of  friendship,  children  blooming  under  the 
most  endearing  prospects  of  usefulness,  and  health  en- 
joyed under  ten  thousand  bounties  of  indulgent  provi- 
dence !  Yet,  ah !  how  soon  may  their  bright  skv  be  over- 
cast, and  the  cold  hand  of  adversity,  like  the  nipping  frost, 
prove  the  harbinger  of  dreary  winter  !  Such  vicissitudes 
attended  the  family  of  Job.  His  earthly  comforts  gone ; 
his  children  slain  ;  and  he  himself  removed  from  a 
bed  of  ease  to  the  loathsome  dung-hill.  So  fleeting,  so 
uncertain,  are  all  transitory  enjoyments.  H^w  many  ex- 
cellent families,  like  Job,  have  painfuMv  experienced  a 
change  from  the  genial  warmth  of  earthly  comforts  to 
the  dark  shades  of  woe  ! 

112 


Winter. 

I  shall  now  show  you,  that  as  in  the  natural  world 
winter  is  productive  of  advantage,  so  likewise  the  un- 
comfortable winter  state  of  the  Christian  may  eventually 
prove  beneficial. — Were  there  no  winter,  spring,  sum- 
mer, nor  autumn  would  display  such  a  great  variety  of 
beauties ;  for  the  earth  itself  would  lose  those  rich  stores 
of  nourishment  and  fertility  to  which  even  the  winter 
so  copiously  contributes.  David,  viewing  the  Divine  eco- 
nomy of  nature,  with  sublime  adoration  exclaims,  The 
day  is  thine ^  the  night  also  is  thine  :  thou  hast  pre- 
pared the  light  of  the  sun.  Thou  hast  set  all  the  borders 
of  the  earth  :  thou  hast  made  summer  and  winter.  It  is 
far  from  our  wish  to  charge  God  with  being  the  author^ 
or  dictator  of  our  sinful  revoltings  ;  these,  with  humility 
and  shame,  we  take  to  ourselves.  But  he  is  graciously 
pleased,  by  the  dispensations  of  his  providence  and  grace, 
to  overrule  the  various  vicissitudes  of  our  lives,  and  cause 
them  to  work  together  for  our  good.  As  the  recollection 
of  the  frowning  skies  of  winter  makes  us  more  ardently 
rejoice  in  the  return  of  spring,  so  a  consciousness  of  our 
follies  makes  the  bright  manifestations  of  Emmanuel's  love 
more  welcome  and  rejoicing  to  our  hearts. — In  the  cold 
season  of  winter  many  noxious  vapours  are  dispersed, 
and  insects  destroyed,  which  otherwise  would  devour  the 
fruits  of  the  earth.  Such  is  the  utility  of  afflictions ; 
they  are  made  subservient  to  the  correction  of  our  tem- 
pers and  vile  passions,  which  are  equally  injurious  to 
us  as  they  are  offensive  to  God. — This  is  the  season 
when  the  husbandman  prunes  his  trees,  lopping  off  the 
decayed  branches  in  order  to  their  greater  fertility.  Our 
Saviour  hath  assured  us,  that  every  branch  in  him  that 
bear eth  fruit,  his  heavenly  Father  fiurgeth  it,  that  it  may 
bring  forth  more  fruit.— The  trees  of  the  forest,  that 


Winter.  367 

often  bend  under  the  winter  storm,  are  said  to  take 
deeper  root  in  the  earth,  and  to  shoot  their  fibers  far  and 
wide,  so  that  on  the  returning  spring  their  branches 
spread  afresh,  and  wave  their  heads  with  greater  beauty. 
Not  less  so  the  people  of  the  Lord  have  ever  found,  that 
so  far  from  the  various  storms  of  life  proving  their  de- 
struction, they  fail  not  to  take  deeper  root  in  humility, 
and  grow  more  abundantly  useful  on  the  return  of  a 
merciful  spring. — Although  Christians  in  their  winter 
state  may  exclaim,  "  When  will  these  dark  days  and 
gloomy  nights  of  adversity  be  over  ?"  they  may  rest 
assured,  that  as  there  have  never  been  winters  without 
.succeeding  springs,  the  Lord  will  not  forsake  them, 
but  in  tender  mercies  will  revive  them  with  his  love. 
There  would  be  no  need  of  the  winter  graces  of  faith  and 
patience,  if  it  were  summer  with  us  all  the  year.  Let 
these  remarks  encourage  you  who  know  the  Lord,  and 
be  assured  that  the  changes  to  which  the  Christian  life  is 
subject  are  overruled  for  your  best  interest. 

I  cannot  close  this  discourse  without  giving  you  one 
other  lesson  of  instruction  which  the  subject  of  winter  is 
calculated  to  afford.  The  season  of  winter  is  a  most 
striking  emblem  of  the  state  of  the  dead.  Look  on  yon 
trees  which  were  once  laden  with  delicious  fruit,  now 
bending  beneath  the  weight  of  snow  !  See  how  the  stream 
that  flowed  with  majestic  ease,  is  now  bound  in  cold  fet- 
ters, and  forbid  to  move  !  The  earth,  so  lately  covered 
with  corn,  with  grass,  and  with  flowers,  is  now  one  scene  of 
devastation  !  Who  can  cause  the  trees  again  to  bud,  the 
stream  to  flow,  and  the  earth  to  spring  and  bear  its  richest 
verdure  ?  None  but  God.  And  he  displays  this  power 
to  us  on  each  returning  spring.  Does  it,  then,  seem  a 
thing'  incredible  with  you  that  God  should  raise  the  dead  ? 


368  Winter. 

Does  the  Lord  annually  produce  such  an  astonishing 
change  in  universal  nature,  and  cannot  he  raise  your 
bodies  from  the  dust  of  death  ?  Most  assuredly  he  will. 
The  dead  in  Christ  shall  arise  first.  If  indeed  you  are 
the  Lord's,  be  exhorted  to  live  in  prospect  of  this  great 
event.  Your  flesh  shall  rest  in  hofie.  Those  that  sleep, 
in  Jesus,  will  God  bring  with  him.  Then,  how  great 
the  change  !  The  winter  of  mortality  shall  pass  away.  A 
state  of  holiness  and  bliss  shall  unfold  its  stores.  Sin 
shall  cease,  and  misery  be  abolished.  Storms  shall  beat, 
and  winter  pierce  no  more ;  but  light  and  joy,  like  one 
unbounded  spring,  for  ever,  ever  bloom. 


LECTURE  LI. 


THE  PURE  LANGUAGE. 

Zeph.  iii.  9. 
For  then  will  I  turn  to  the  people  a  pure  language,  that 
they  may  all  call  upon  the  name  of  the  Lord,  to  serve 
him  with  one  consent* 


A  wonderful  teacher  is  Christ, 
Instruction  he'll  wisely  impart 

To  all  who  recline  on  his  breast, 
To  every  teachable  heart. 

O  give  us  a  knowledge  divine 
Of  every  fruit  in  thy  word; 

And  may  we  triumphantly  join 
To  praise  our  adorable  Lord, 


1  HOSE  who  are  conversant  with  the  Old  Testament 
cannot  but  perceive,  that  while  God  exposed  the  wicked- 
ness of  men,  he  revealed,  through  the  promised  Messiah, 
the  blessings  of  redemption  and  reformation.  It  is  equally 
obvious,  that  the  figurative  language  used  to  express  such 
dispensations  of  mercy  are  in  great  variety.  Such  as  li- 
berty for  slavery  ;  the  fruitful  field  for  a  barren  wilder- 
ness ;  a  state  of  moral  light  for  gross  darkness.  On  the  pe- 
rusal of  Zephaniah's  prophecy,  we  see  described  the  dege- 
neracy of  that  age  by  their  conversation  ;  but  God,  in  the 
words  of  our  text,  promises  to  all  his  people  a  display  of 
his  goodness,  by  turning  to  them  a  pure  language ;  not  only 
for  their  moral  reformation,  but  for  the  worship  of  his 
holy  name.  I  shall  now  attempt  to  explain  this  valuable 
promise,  in  hopes  that  the  Lord  may  graciously  fulfil  it  in 
the  experience  of  all  who  hear  me. 
Language  is  the  communication  of  our  ideas  and  sensa- 


370  The  pure  Language.  - 

tions  by  words.  It  may  be  called  either  natural  or  artifi- 
cial. Artificial,  when  formed  by  words  invented  by  men, 
and  used  by  general  consent,  for  communicating  their 
sentiments  for  the  information  or  benefit  of  society. — Na- 
tural, as  speech  and  language  were  conferred  by  God  on 
man,  in  his  first  creation,  for  the  important  purposes  of 
conversing  with  his  Maker ;  with  his  own  species  as  a 
sociable  creature;  and  for  expressing  his  ideas  of  the  di- 
versified objects  of  creation  which  surround  him.*  Cow- 
per  excellently  says,  "  I  doubt  not  Adam,  on  the  very 
day  of  his  creation,  was  able  to  express  himself  in  terms 
both  forcible  and  elegant,  and  he  was  at  no  loss  for  sub- 
lime diction  and  logical  combination,  when  he  wanted  to 
praise  his  Maker."  Letters,  vol.  iii.  The  truth  of  this 
cannot  be  questioned.  Language  was  as  necessary  to  be 
granted  by  God  to  man,  as  the  organs  of  speech  and  the 
rationality  of  the  mind ;  the  latter  without  the  former 
would  have  been  useless.  The  purity  of  that  language 
must  have  correctly  corresponded  with  the  holy  ideas 
which  our  first  parents  had  of  the  being  and  perfec- 
tions of  the  Almighty ;  as  well  as  to  give  appropriate 
names  to  the  fowl  of  the  air,  and  the  beast  of  the  field. 
To  our  first  parents  the  use  of  this  language,  for  con- 
versing with  God,  and  with  one  another  as  social  beings, 
must  have  constituted  a  material  part  of  the  sacred  plea- 
sures of  paradise.     This  felicity,  however,  was  of  short 


*  Although  a  learned  reader  of  this  lecture  may  not  require  an 
apology,  the  author  thinks  it  not  improper  to  say,  that  it  was 
not  his  intention  to  use  those  definitions  commonly  appropriate 
in  a  dissertation  on  langua  ;«s,  nor  to  enter  into  any  detail  of  ar- 
gument on  the  priority  <i  I'vtrsiiy  of  languages  ]  but  he  has 
aimed  at  a  moral  explanation  of  his  subject,  in  such  terms  as 
may  edify  the  plain  reader,  and  Dot  be  found  altogether  disap- 
probated  by  the  more  informed  understanding, 


The/iure  Language.  o7\ 

duration ;  for  by  the  introduction  of  sin,  the  powers  of 
their  minds  were  corrupted.  They  no  doubt  retained 
ability  to  converse  with  each  other,  but  their  language 
failed  for  converse  with  God.  They  had  no  other  ideas 
of  God  than  as  their  Creator ;  and  conscious  guilt  pro- 
duced  fear,  and  dictated  concealment  from  his  presence. 
As  they  had  no  idea  that  God  was  willing  or  ab'e  to 
save  them  from  the  death  they  had  merited,  they  had  no 
language  to  address  him  as  their  deliverer.  God,  there- 
fore, must  make  a  new  revelation,  form  new  ideas,  and 
turn  to  our  first  parents  a  new  language,  or  they  must 
remain  for  ever  silent  before  him  whom  they  had  of- 
fended. In  such  a  state  are  the  whole  of  Adam's  pos- 
terity. Ideas  and  language  may  be  possessed  by  them, 
on  the  laws  of  nature,  of  vegetable  and  animal  creation, 
and  of  the  circle  of  the  arts;  but  it  is  an  indisputable  fact, 
that  the  world  by  wisdom  know  not  God.  Lord  Kaims 
correctly  says,  "  Strength  of  ideas  are  necessary  to  pu- 
rity of  language."  No  correct  ideas  are  possessed  by 
fallen  man  of  his  Maker,  much  less  of  a  Redeemer. 
For  although  there  be  a  general  idea  and  consent  among 
heathen  as  well  as  civilized  nations,  of  the  existence  of 
a  God  ;  yet  the  nature  of  his  attributes,  his  laws,  govern- 
ment, and  ways,  are  greatly  controverted.  No  less  so,  of 
good  and  evil,  truth  and  error.  They  call  evil  good \  and 
good  evil;  put  darkness  for  light,  and  light  for  dark- 
ness ;  bitter  for  sweet,  and  sweet  for  bitter.  Corruption 
of  thoughts  produces  depravity  of  language.  What  an 
early  instance  of  this  we  have  in  those  who  attempted  to 
build  the  tower  of  Babel,  whose  top  should  reach  the  sky; 
and  which  provoked  God  to  confound  their  language,  that 
they  were  unable  to  understand  each  other,  and  obliged 
them  to  abandon  their  impious  design  !   David,  in  strong 


372  The  pure  Language. 

terms,  describes  the  depravity  of  the  mind,  and  the  lan- 
guage of  sinners.  They  imagine  mischief  in  their  heart ; 
they  sharpen  their  tongues  like  a  serpent :  adders'  poison 
is  under  their  lips.  Tfiey  are  corrupt ,  and  speak  wick- 
edly. They  set  their  mouth  against  the  heaven^  and  their 
tongue  walketh  through  the  earth.  And  are  there  not 
too  many  instances  of  such  prophaneness  and  infidelity 
abounding  in  this  age  ?  Are  not  the  grossest  errors  prevail- 
ing, and  the  most  corrupt  language  employed  to  depre- 
ciate the  government  of  God,  and  to  delude  the  ignorant  ? 
Nay,  may  we  not  apply  this  subject  to  ourselves  ?  Must 
we  not  acknowledge  that  our  natural  ideas  of  God,  his 
law,  and  even  of  ourselves,  were  extremely  erroneous? 
Have  we  been  competent,  by  the  light  of  nature,  to  de- 
vise ideas  and  language  to  call  an  offended  God,  "  Our 
Redeemer  and  portion  r"  By  no  means.  And  this  should 
teach  us  the  necessity  of  our  minds  being  renewed,  and 
a  new  language  put  into  our  lips.  These  blessings  are 
promised  in  our  text ;  and  I  shall  proceed  to  offer  you  a 
short  explanation  of  it,  in  hope  of  your  instruction. 

i,  saith  the  Lord,  will  turn  unto  the  people  a  pure 
language.  This  language,  then,  is  the  gift  of  God ;  the 
people  shall  be  made  to  understand  it ;  it  will  be  found 
pure  in  its  nature,  and  productive  of  the  most  interesting 
effects. — The  volume  in  which  this  language  is  contained 
is  the  Bible  ;  and  with  propriety  may  be  called  the 
language  of  grace,  in  contradistinction  to  that  which 
v/as  natural  to  Adam  in  paradise  ;  and  because  it  makes 
known  the  riches  of  God's  grace  in  saving  sinners. — In 
order  to  learn  any  language,  a  capacity  must  be  pos- 
sessed, and  the  mind  formed  to  produce  ideas.  That  God 
i.;ivcs  this  capacity  to  his  people,  is  not  only  evident  from 
the  promise  of  the  text,  that  God  will  turn;   that  is, 


The  jmre  Language* 

give  them  power  to  understand  this  pure  language  ;  but 
from  the  whole  current  of  Scripture,  which  describes 
the  work  of  regeneration  and  renewing  the  powers  of 
the  mind  to  be  of  God.  Grace  can  alone  enable  a 
man  to  understand  the  language  of  the  Bible.  /  vri&l 
put  my  laws  into  their  hearts,  and  in  their  minds  will  I 
write  them,  saith  the  Lord, — To  learn  a  language  it  is 
necessary  that  an  instructor  be  engaged.  Such  a  teacher 
is  Jesus  Christ ;  whose  prerogative  it  is,  by  the  Spirit, 
to  open  the  understanding,  that  we  might  know  the 
Scripture,  and  have  its  truth  sealed  upon  the  soul.  Happy 
are  they  who,  like  Mary,  set  at  the  feet  of  Jesus  and 
hear  his  word, — The  language  of  grace,  like  all  others, 
consists  of  various  parts.  Therefore,  we  read  of  the  first 
principles  of  the  oracles  of  God.  Such  as  the  total  ruin 
of  mankind  by  sin ;  the  person  of  Jesus  God-man  ;  the 
completeness  of  redemption  by  his  blood ;  justification  by 
the  imputed  righteousness  of  Christ ;  regeneration,  faith, 
repentance  and  love ;  communion  with  God  by  the  Holy 
Ghost :  these  I  may  call  the  first  rudiments  of  Christi- 
anity. As  from  the  knowledge  of  the  first  principles  of 
a  language,  we  go  on  to  their  combination  and  applica- 
tion ;  it  is  equally  so  in  the  school  of  Christ.  Thus  Paul 
exhorted  the  believing  Hebrews  :  Therefore,  said  he, 
leaving  the  principles  of  the  doctrine  of  Christ,  let  us  go 
on  unto  perfection*  There  is  not  only  an  advance  in  the 
theory  of  this  language  of  grace,  as  describing  the  truth, 
promises,  institutions,  and  ways  of  God,  but  a  practical 
application  of  it  under  all  the  sufferings,  temptations, 
and  duties  of  life ;  particularly  against  the  errors  and 
corruptions  of  men,  that  the  mind  may  be  well  furnished 
with  a  form  of  sound  words,  able  to  resist  gain-savers, 
and  that  their  hope  may  not  be  ashamed. — Certain  end? 
Kk 


I  /w  pure  La ng u ag c . 

are  always  proposed  by  learning  a  language.  They  ait, 
to  converse  with  others,  and  be  the  mean  of  instructing 
the  ignorant.  Those  who  are  taught  the  language  of 
grace,  are  certainly  enabled  to  converse  with  God  in 
that  new  and  endearing  relation  he  sustains  as  an  ever- 
Listing  Father  in  Christ  Jesus.  O  how  sweet  the  appro- 
priating  language  of  faith  to  cry,  Abba  Father  !  They 
who  know  the  language  of  grace  can  converse  with 
each  other,  let  them  be  of  what  nation  or  clime  they 
may.  However,  it  must  be  added,  this  experimental 
language  of  the  heart  is  a  mere  jargon  to  the  world ; 
or,  as  Paul  expresses  it,  it  is  foolishness  to  the  carnal 
mind.  There  are  some  who  are  taught  the  language  of 
the  Gospel,  who  by  Christ  are  employed  as  means  to 
promote  the  instruction  of  others.  Thus  Solomon  says, 
The  tongue  of  the  just  is  as  choice  silver.  The  lifis  of 
the  righteous  feed  many.  Here  let  me  remark,  it  is 
possible  for  a  person  to  make  great  acquisitions  in  hu- 
man science,  and  pass  through  a  course  of  theological 
studies  in  order  to  enter  the  public  ministry,  when  his 
mind  may  not  have  been  taught  one  lesson  at  the  feet 
of  Jesus.  No  one  more  highly  estimates  the  value  of 
education  than  myself;  and  it  is  my  opinion,  good  learn- 
ing in  a  Minister  will  never  be  despised  by  any  ex- 
cept those  who  may  have  had  no  opportunity  to  acquire 
it ;  or,  which  is  more  generally  the  case,  who  have  no 
capacity  to  receive  it.  I  make  these  observations  pur- 
posely, that,  should  this  lecture  be  read  in  the  hearing 
of  any  one  designed  for  the  ministry,  it  may  have  some 
salutary  influence.  No  Minister  can  have  too  much 
learning  ;  but  it  is  indispensably  necessary  that  God  first 
teach  him  the  language  of  grace.  Without  this,  I  am 
bold  to  assert,   the   ministerial  character    will  eventu- 


'J'/ieJiure  Language*  oTo 

ally  be  his  misfortune,  and  he  himself  will  become  a 
source  of  unhappiness  to  his  people.  But  where  the 
language  of  grace  precedes  human  acquirements,  it  al- 
ways makes  them  shine  the  brighter,  renders  the  pos- 
sessor more  humble  and  useful,  and  is  employed  to  the 
honour  of  the  Saviour, 

Having  named  two  purposes  for  which  a  person  may 
be  taught  a  language  in  application  to  the  language  of 
grace,  it  is  highly  necessary  I  should  direct  your  atten- 
tion to  those  important  designs  which  God  hath  promised 
in  the  text.  They  are  two.  That  they  may  all  call  ufwn 
the  name  of  the  Lord,  to  serve  the  Lord  with  one  con- 
sent, I  think  this  may  include  what  we  call  personal 
and  social  religion.  To  call  upon  the  name  of  the  Lord, 
is  a  privilege  and  a  blessing  which  comprehend  the  sub- 
stance of  our  spiritual  enjoyments ;  and  never  fail, 
more  or  less,  to  be  experienced  by  all  to  whom  the  Lord 
teaches  the  language  of  the  Gospel. — To  serve  the  Lord 
with  one  consent  necessarily  implies  a  social  compact, 
or  a  unity  of  faith,  love  and  practice.  Thus  we  are 
informed  in  the  history  of  the  primitive  Church,  that 
the  multitude  that  believed  were  of  one  heart  and  of  one 
soul;  that  they  continued  steadfastly  in  the  Afiostle's 
doctrine  and  fellowship,  and  in  breaking  of  bread,  and 
in  firayers.  Indeed,  this  union  is  indispensably  necessary 
to  communion.  Where  there  is  no  unity  in  faith  and 
love,  social  pleasure  and  harmony  cannot  be  enjoyed. 
But  when,  as  Paul  says,  all  sfieak  the  same  thing;  that 
is,  converse  in  the  language  of  the  Gospel,  the  peasures 
of  Christian  fellowship  can  only  be  exceeded  by  a  union 
with  the  Church  triumphant  in  glory ! — Permit  me  also 
to  add,  next  to  the  pleasures  of  Christian  communion 
in  the  Church,  may  be  named  the  felicity  of  a  family- 


o7G  The  pure  Langua&  t , 

For  the  individuals  of  an  household  to  learn  from  TemA 
the  language  of  grace,  how  charmingly  must  it  soften 
their  passions,  and  direct  them  in  their  various  depart- 
ments !  Give  me  leave,  therefore,  to  wish  that  every 
member  of  this  family,  and  particularly  the  younger  part 
of  it,  may  be  taught  the  pure  language  of  the  Gospel  ; 
that  they  may  morning  and  evening  call  upon  the  name 
of  the  Lord ;  and,  in  their  various  relations  and  duties, 
serve  the  Lord  with  one  consent, 

A  few  observations  on  the  puriixj  of  this  language  shall 
close  our  discourse.  It  may,  in  the  text,  be  called  pure, 
in  opposition  to  the  depravity  of  that  which  may  justly  be 
called  the  corrupt  language  of  fallen  sinners.  It  is  cer- 
tainly pure,  as  it  is  inspired  by  the  Holy  Spirit ;  as  it 
leads  to  God,  and  forms  the  heart  for  the  practice  of 
virtue.  Upon  these  accounts  David  said,  Thy  ivord  is 
-very  pure,  there/ore  thy  servant  loveth  it.  But  I  will 
add,  this  language  is  certainly  pure,  for  it  never  de- 
ceived any  who  were  taught  it.  And  it  is  worthy  to  be 
remarked,  that  when  by  age  and  infirmity  a  man  may 
forget  his  early  acquisitions  of  academic  learning,  and 
many  occurrences  of  his  past  life,  the  language  of  grace 
can  be  preserved  fresh  upon  his  mind,  and  employ  his 
lips  in  his  latest  hours.  This  was  verified  in  David;  and, 
should  we  be  preserved  to  good  old  age,  may  we  have  the 
jelicity  with  him,  to  say, — 0  God,  thou  hast  taught  me 
from  ?ny  youth  :  and  hitherto  have  I  declared  thy  won- 
drous works.  Now  also,  when  I  am  old  and  gray -headed, 
O  God,  forsake  me  not :  until  I  have  showed  thy  strength 
unto  this  generation,  and  thy  power  to  every  one  that  ft 
to  come. 


LECTURE  LII. 


A  MEMORIAL  OF  THE  DIVINE  BENEFICENCE. 

Psalm  ciii.  2. 
Bless  the  Lord,  O  my  soul,  and  forget  not  all  his  benefits* 


EU-js,  O  my  sou!.,  the  God  of  grace; 
His  favours  claim  thy  highest  praise: 
Why  should  the  wonders  he  hath  wrought 
Le  lost  in  silence  and  forgot? 

Watts. 


CjRATITUDE  is  one  of  the  sweetest  emotions  of  the 
human  soul.    But  when  we  have  a  due  sensibility  of  the 
unmerited  beneficence  of  God,  through  Jesus  Christ,  it 
is  impossible  we  should  refrain  from  those  expressions  of 
gratitude  and  adoration  which  engage  the  powers  of  the 
soul  in  sweetest  harmony.      Unthankful,   unholy,   is   a 
scripture  characteristic  of  the  unregenerate  state  of  man. 
Where  ingratitude  prevails,  the  heart  is  contaminated 
with  vice,  and  estranged  from  God.     Those  whom  God 
renews  in  the  spirit  of  their  minds,  have  a  perception 
of  the  Divine  beneficence,   and  an  heart  replete  with 
the  holy  seed  of  gratitude  and  praise.     David,   by  the 
grateful  sentiments  contained  in  this  excellent  Psalm, 
sufficiently  evinces  the  bounty  of  God  towards  him,  and 
that  he  was  one  of  those  happy  people  whom  the  Lord 
hath  formed  for  himself,  to  show  forth  his  praise.    This 
glow  of  gratitude  certainly  may  be  cherished  by  our  re- 
citing to  each  other  the  many  valuable  instances  of  God's 
mercy  and  goodness  to  us,  notwithstanding  our  just  desert 
ef  his  anger.  There  are  also  times  and  seasons  which  have 
Kk2 


378         A  Memorial  of  the  Divine  Beneficence. 

an  agreeable  tendency  to  stimulate  our  breasts  to  this  de- 
lightful work  of  praise,  and  to  adore  the  Author  of  all  we 
enjoy,  both  in  providence  and  in  grace.  As  we  have  been 
SO  highly  favoured  as  to  arrive  at  our  concluding  Lec- 
ture, I  can  adopt  no  subject  so  appropriate  as  a  review 
of  the  Divine  beneficence  ;  and  to  show  you  the  influence 
which  it  should  produce  upon  our  hearts  and  lives. 

1.  In  raising  our  memorial  of  the  Divine  beneficence, 
I  am  obliged  to  acknowledge  my  incompetency  to  the 
work.  Its  blessings  are  more  rich  in  their  nature,  more 
infinite  in  number,  than  the  rays  of  the  sun  in  its  meridian 
brightness  ;  we  are  indeed  lost  in  their  splendor  !  How- 
ever, let  us  at  least  attempt  to  recollect  benefits  already- 
conferred  ; — acknowledge  favours  still  continued  ; — and 
anticipate  blessings  held  for  us  in  reserve. — Amidst  the 
profusion  of  benefits  already  conferred,  we  must  fir^t 
name  the  inestimable  gift  of  God's  beloved  Son  Jesus 
Christ.  He  assumed  our  place  beneath  the  violated  law, 
to  obey  its  precepts  and  to  satisfy  its  penalties,  that  we 
might  escape  the  vengeance  we  deserved.  In  this  adored 
Saviour  is  complete  redemption ;  a  fulness  of  grace ; 
and  a  portion  of  felicity  to  be  enjoyed  coeval  with  eter- 
nity. O  how  richly  hath  God  thus  commended  his  love 
toward  us,  in  that  while  we  were  yet  sinners,  Christ 
died  for  us  !  And  those  who  have  felt  the  virtues  of  such 
a  Saviour  will  assuredly  exclaim,  Bless  the  Lord,  O 

MY  SOUL,  AND  FORGET  NOT  THIS  INESTIMABLE  BE- 
NEFIT I — The  care  of  a  special  providence  is  the  next 
favour  to  be  named.  This  guarded  you  in  your  infancy, 
shielded  you  from  dangers  to  which  you  were  exposed  in 
youth,  and  prevented  you  from  going  down  in  your  sins 
to  the  pit  of  destruction.  Ah  !  little  then,  when  in  igno- 
rance and  rebellion,  did  we  perceive  or  estimate  sucli 


A  Memorial  of  the  Divine  Beneficence.        379 

a  diversified  train  of  blessings  as  have  followed  our 
early  life.  Here  it  is  highly  proper  that  you  should 
review  your  past  lives,  your  dangers,  sicknesses  and 
transgressions ;  and  likewise  the  forbearance  and  the 
deliverances  of  your  God.  All  these  cannot  but  enliven 
your  gratitude  to  God,  whose  providence  has  been  as 
a  pavilion  to  preserve  you  thus  far,  I  hope,  for  the 
best  purposes.  Therefore,  the  next  blessing  which  I 
trust  the  Lord,  in  rich  grace,  has  bestowed  upon  some 
of  us,  is  a  new  heart.  This  certainly  includes  all 
that  is  intended  by  regeneration  and  conversion,  with- 
out which  no  man  can  enter  into  the  kingdom  of  God. 
This  new  heart  is  ever  accompanied  with  new  views  of 
God,  Christ,  sin,  grace,  time,  eternity;  and  is  always 
productive  of  newness  of  life  in  obedience  to  God,  and 
good-will  to  man.  It  brings  its  own  evidence  that  you 
are  a  child  of  God ;  that  your  state  is  changed ;  and 
that  eventually  you  shall  be  transmitted  to  the  realms  of 
bliss. — Great  as  is  the  gift  of  a  new  heart,  some  of  us 
can  produce  a  long  list  of  benefits  which  have  followed 
us  in  quick  succession  for  many  years.  Blessings  of  the 
upper,  and  of  the  nether  springs  have  been  copiously 
opened  to  us.  In  darkness,  the  Lord  was  our  light ; 
when  we  strayed  from  his  arms,  he  restored  our  souls ; 
immersed  in  sorrow,  and  surrounded  with  foes,  the  Lord 
was  to  us  a  friend  that  sticketh  closer  than  a  brother.  O 
the  numberless  instances  of  the  preserving,  the  delivering, 
and  supporting  goodness  of  our  God !  Could  we  feel 
proportionate  to  these  favours,  for  ourselves  and  our  fa- 
mily connections,  how  low  should  we  lay  in  humiliation 
before  the  Lord  ;  and  how  lively  and  animated  would  be 
the  expressions  of  our  gratitude  for  all  his  benefits  con- 
ferred ! 


380        A  Memorial  of  the  Divine  Beneficence. 

Let  us  now  acknowledge  blessings  continued.  These 
are  health,  the  necessaries  of  life,  a  degree  of  success 
in  our  worldly  employ,  tranquillity  in  our  social  con- 
nections :  all  these  are  favours  worthy  to  be  named : 
for  if  you  look  around,  you  will  certainly  find  many 
destitute  of  what  you  enjoy,  and  probably  absorbed 
in  sorrow.  And  if  you  look  within  you,  you  will  be 
convinced  you  do  not  merit  even  your  bread  and  your 
water ;  and  that  every  temporal  blessing  continued  to 
you,  is  the  fruit  of  God's  distinguishing  goodness. — There 
are  also  benefits  of  grace  continued  to  you.  You  have 
the  precious  Bible  in  your  hand  ;  the  Gospel  is  preached 
to  you;  the  throne  of  grace  is  still  open  for  your  ac- 
cess ;  and  the  privileges  of  Zion  invite  you.  Besides, 
Christ  is  to  you  the  same  to-day  as  he  was  the  first  mo- 
ment you  tasted  his  love.  It  is  entirely  owing  to  the 
Spirit  of  Christ  that  you  still  have  any  exercise  of  desire, 
faith,  joy,  love;  or  persevere  in  the  midst  of  your  trials 
in  the  discharge  of  holy  duty.  If  we  advert  to  our  pre- 
sent Psalm,  we  find  David  made  an  enumeration  of  God's 
benefits  to  refresh  his  memory,  and  influence  his  heart  to 
praise.  He  began  with  spiritual  benefits  received ;  the 
forgiveness  of  iniquities,  and  the  healing  of  infirmities  ; 
the  redemption  of  his  life  from  destruction,  and  God's 
crowning  him  with  loving-ki?ulness  and  tender  mercies. 
He  then  acknowledged  favours  continued  from  the  Lord, 
*who  satis fieth  his  mouth  with  good  things,  so  that  his  youth 
was  renewed  like  the  eagle's.  These  good  things  of  pro- 
vidence, and  the  richer  things  of  grace,  satisfy  the  soul 
as  at  a  banquet  of  love  !  All  these  made  the  most  sensible 
impression  upon  David's  heart,  and  produced  the  most. 
Animated  sentiments  of  gratitude  from  his  lips. 

We  proposed  to  reflect  also  on  benefits  yet  in  re- 


A  Memorial  of  the  Divine  Bene  fie  erne         381 

serve.  These  relate  to  time  and  to  eternity.  God, 
in  his  covenant  of  love,  hath  laid  up  a  fulness  of  blessed- 
ness in  his  Son,  for  all  his  people,  under  their  various 
circumstances  here,  and  for  their  felicity  in  glory.  This 
covenant,  David  declared,  was  ordered  in  all  things  and 
sure  ;  and  was  all  his  salvation,  and  all  his  desire.  We 
therefore  look  not  forward  to  what  some  call  accident 
or  chance,  but  to  that  goodness  which  God  has  actuality 
laid  u/i  for  them  that  fear  him,  and  which  shall  be  most 
certainly  conferred.  Job,  being  conscious  of  this,  cheer- 
fully resigned  all  his  future  concerns  into  the  hand  of 
God,  saying,  He  fierformeth  the  thing  that  is  appointed 
for  me  ;  and  many  such  things  there  are  with  him*  The 
knowledge  of  future  events  God  has  wisely  concealed 
from  us,  purposely  to  keep  us  humble  and  dependent 
upon  himself.  Tt  is  sufficient,  therefore,  that  our  un- 
changeable God  hath  said,  Verily  thou  shalt  be  fed.  My 
grace  is  sufficient  for  thee*  I  will  never  leave  thee*, 
nor  forsake  thee*  Fear  not ;  for  I  have  redeemed  thee, 
I  have  called  thee  by  thy  name  ;  thou  art  mine.  When 
thou  fiassest  through  the  waters,  I  will  be  with  thee ; 
and  through  the  rivers,  they  shall  not  overflow  thee : 
when  thou  walkest  through  the  fire,  thou  shalt  not  be 
burned;  neither  shall  the  flame  kindle  upon  thee.  For 
I  am  the  Lord  thy  God,  thy  Saviour.  Because  I  livey 
ye  shall  live  also,  saith  the  Redeemer ;  and  ye  shall  set 
down  with  ?ne  on  my  throne,  in  my  Father's  kingdom. 
These  are  precious  assurances  of  what  God  will  yet  do 
for  you.  And  is  it  possible  you  can  wish,  or  ask  for 
more  ? 

2.  Let  us  now,  as  proposed,  show  the  influence  which 
this  review  of  the  Divine  beneficence  she  u'd  have  upon 
the  heart  and  life.     David  called  upon  his  soul,  and  all 


382         A  Memorial  of  the  Divine  Beneficence. 

that  was  within  him,  to  bless  the  holy  name  of  his  God. 
Indeed,  when  the  soul  is  enriched  by  grace,  there  arc 
principles  formed  which  attune  the  lips  to  praise  in 
strains  unknown  before.  To  bless  God,  is  to  adore  and 
praise  him  for  his  benefits  conferred  upon  us  ;  for,  it  is 
impossible  that  by  human  or  angelic  efforts,  any  addi- 
tion should  be  made  to  his  essential  blessedness.  This 
David  performed  by  calling  upon  his  soul;  that  is,  ex- 
citing himself  in  the  most  lively,  animated  manner  to 
bring  to  recollection  the  multiplied  favours  he  had  re- 
ceived, and  to  return  grateful  acknowledgments  to  his 
Divine  Benefactor.  And  what  is  a  very  singular  expres- 
sion, he  called  upon  all  that  is  within  him  to  engage  in  the 
delightful  employ;  that  is,  as  a  creature,  he  sum- 
moned all  the  natural  powers  and  faculties  of  his  mind, 
will,  and  affections,  to  celebrate  his  God.  As  a  new 
creature  in  Christ  Jesus,  he  excited  the  faith,  hope, 
joy,  love,  every  grace,  and  every  talent  wrought  in  him  by 
the  blessed  Spirit,  to  unite  in  chords  of  sweetest  harmony, 
to  render  thanksgiving.  Such  happy  influence,  more 
or  less,  is  felt  by  every  man  born  of  God.  There  were 
special  seasons  in  which  the  ancient  worthies  expressed 
their  gratitude,  and  raised  a  memorial  of  the  Divine  bene- 
ficence. Good  old  Jacob,  when  blessing  his  grand-chil- 
dren, took  the  opportunity  of  acknowledging  the  care  of 
the  Almighty,  who  had  led  him  all  his  Vfe  long.  Samuel, 
after  obtaining  great  deliverance,  raised  his  Eben-ezer, 
saying,  Hitherto  the  Lord  hath  hel/ied  us.  And  Paul,  be- 
fore Agrippa  and  his  splendid  court,  was  not  ashamed  to 
declare,  that  having  obtained  hel/i  of  God,  he  continued 
unto  this  day.  Noble  testimonies  \  Indeed,  water  may 
sooner  cease  to  find  its  own  level,  or  fire  to  lose  its  pro- 
perty to  burn,  than  the  chHfllf   of  grace  ran  erase  to 


A  Memorial  of  the  Divine  Beneficence*         383 

be  thankful.  Besides,  this  grateful  exercise  produces  the 
most  pleasurable  sensations  of  heart.  As  the  excellent 
Mr,  Hervey  used  to  say,  M  The  exercise  of  gratitude  is 
somewhat  like  the  fragrant  steam  of  consecrated  incense 
in  the  temple,  which,  while  they  honour  the  great  object 
of  worship,  regale,  with  their  pleasing  perfumes,  the  de- 
vout worshippers." 

It  is  now  time  for  us  to  conclude  our  lecture,  by  return- 
ing more  immediately  to  ourselves.  I  have  recited  some 
of  the  special  benefits  of  God,  in  Christ,  to  sinners  ;  and 
shown  the  grateful  sensibility  which  they  produce  upon 
those  who  receive  them.  Let  me  now  ask,  what  interest 
you  have  in  the  subject ;  and  what  memorial  you  can  raise 
to  the  beneficence  of  God  ?  You,  no  doubt,  as  individuals, 
and  as  a  family,  have  received  many  instances  of  the 
protection  and  the  bounties  of  indulgent  Providence. 
And  it  is  proper  for  you,  on  this  occasion,  to  bring  to 
recollection  those  special  instances  of  goodness  by  which 
you  were  preserved  from  imminent  danger,  or  received 
ample  supplies  in  the  midst  of  sorrow.  Surely,  grati- 
tude becomes  your  duty  for  such  benefits ;  and  it  is  my 
ardent  wish,  it  may  in  some  degree  be  proportionate  to 
what  you  have  received  ! — But  I  entreat  you  to  examine 
what  portion  you  have  in  the  richer  benefits  of  grace. 
Has  Christ,  the  first  and  greatest  gift,  been  bestowed  upon 
you,  so  that  by  faith  you  have  received  him  as  your  Sa- 
viour ?  Have  you  been  conducted  into  the  sensible  pre- 
sence of  God,  as  your  Father,  and  reposed  your  soul  into 
his  hand  ?  May  there  be  no  one  here  without  possessing 
such  sweet  enjoyments ;  and  from  thence  devote  your  fu- 
ture days  to  the  honour  of  your  Divine  Benefactor  ! 

Spared  of  the  Lord,  we  have  now  passed  through  our 
intended  course  of  fifty-two  discourses ;  and  it  well  be. 


j$4        A  Memorial  of  the  Divine  Beneficence* 

comes  us  to  make  the  review,  and  to  return  our  ac- 
knowledgments. I  beg  leave,  on  this  occasion,  to  raise 
my  humble  memorial  to  the  beneficence  of  my  God, 
who  hath  preserved  me  in  life ;  gave  me  grace  in  my 
youth ;  supported  me  through  storms  of  deep  distress  ; 
continued  me  in  his  ministry  for  so  many  years,  and 
enabled  me  to  finish  this  volume  as  a  testimony  of  my 
attachment  to  the  truths  of  the  Gospel,  and  my  wish  to 
contribute  to  the  benefit  of  my  fellow  creatures.  These 
inestimable  favours  to  me,  who  am  the  most  unworthy, 
are  sufficient  to  demand  my  humble  praise.  Should  these 
lectures  be  the  mean  of  bringing  any  sinners  to  Christ,  or 
of  instructing,  comforting,  or  supporting  those  who  hap- 
pily know  him  ;  I  beseech  you  to  render  thanksgiving  to 
God,  to  whom  it  is  most  justly  due.  The  greatest  return 
I  can  possibly  ask  from  you,  is  an  interest  in  your  earnest 
prayers,  that  the  few  remaining  days  of  my  life  may  be 
spent  in  communion  with  God,  and  in  greater  usefulness 
to  mankind. — As  individuals,  and  as  a  family,  I  now  com- 
mend you  to  God,  and  to  the  word  of  his  grace,  which 
is  able  to  build  you  u/i,  and  to  give  you  an  inheritance 
among  all  them  that  are  sanctified.  Let  us  then  conclude 
with  the  most  grateful  emotions  of  soul,  expressed  in  the 
language  of  the  three  last  verses  of  this  most  excellent 
Psalm.  Bless  the  Lord,  ye  his  Angels,  that  excel  in 
strength,  that  do  his  commandments,  hearkc?iing  unto 
the  voice  of  his  word.  Bless  ye  the  Lordy  all  ye  his 
hosts  ;  yc  ?ninisters  of  his,  that  do  his  pleasure*  Bless 
.  the  Lord,  all  his  works,  in  all  places  of  his  dominion  ; 
bl':ss  the  Lord,  0  my  souU 

FINIS. 


A 

COLLECTION 


OF 


HYMNS, 


APPROPRIATE  TO  THE  DOMESTIC  CHAPLAIN. 


by  JOHN  STANFORD,  m.  a. 


Thy  Statutes  have  been  my  songs  in  the  house  of  nay  pilgrimage. 

King  David. 


Printed  by  T.  €?  J.  Swords, 
No.  160  Pearl-street. 


1806. 


A 

COLLECTION  OF  HYMNS. 

HYMNT.    L.  M. 

Domestic  Felicity. 

\  ATHER  of  all,  thy  care  we  bless, 
Which  crowns  our  families  with  peace ; 
From  thee  they  spring,  and  by  thy  hand 
Their  root  and  branches  are  sustain 'd. 

To  God,  most  worthy  to  be  prais'd, 
Be  our  domestic  altars  rais'd  ; 
The  Lord  of  heaven  scorns  not  to  dwell 
With  saints  in  their  obscurest  cell. 

To  thee  may  each  united  house 
Present  their  night  and  morning  vows ; 
Our  servants  and  our  rising  race 
Be  taught  thy  precepts  and  thy  grace. 

May  every  future  age  proclaim 
The  honours  of  thy  glorious  name  ; 
When  we  from  earth  shall  be  reraov'd 
To  join  the  family  above. 

Doddridge, 

HYMN  II.     C.  M. 

Christ  the  rflfiha  and  Omega* 

HAIL,  Alpha  and  Omega,  hail! 

Thou  author  of  our  faith  ; 
The  finisher  of  all  our  hopes, 

The  truth,  the  life,  the  path. 

Haih  first  and  last,  thou  great  I  am! 

In  whom  we  live  and  move  ; 
Increase  our  little  stock  of  faith, 

And  fill  our  hearts  with  love. 


(     4     ) 

O  let  that  truth  which  thou  hast  taught 

Be  treasured  in  our  breast ; 
The  evidence  ol  unseen  joys, 

The  substance  of  our  rest. 

Then  shall  we  go  from  strength  to  strength, 

From  grace  to  greater  grace  ; 
From  one  degree  of  faith  to  more, 

Till  we  behold  thy  face. 

Moravian  Col. 


HYMN  in.    L.  M. 

The  Religion  of  the  Heart. 


Di 


IEAD  is  the  saint,  dead  is  that  soul, 
Whom  Jesus  slays  to  make  him  whole  ; 
Dead  to  the  world,  and  dead  to  sin, 
Dead  to  the  law,  and  self  within. 

Tho'  dead,  yet  lives,  and  lives  secure, 
His  life  is  hid,  and  therefore  sure  ; 
He  lives  with  Christ,  with  Christ  in  God ; 
He  lives  in  peace,  yet  lives  by  blood. 

His  life  is  hid  from  carnal  eye, 
'Tis  hid  secure  with  God  on  high : 
Beyond  the  reach  of  foe  and  fiend, 
'Tis  hid  with  Christ,  the  sinner's  friend. 

Satan  may  rage,  the  world  annoy, 
But  neither  can  this  life  destroy  ; 
That's  safely  lodg'd  in  Jesus'  breast, 
The  sinner's  refuge, — Christian's  rest. 

Rejoice,  believer  ;  saints,  be  glad  ; 
Why  thus  cast  down,  and  why  so  sad  ? 
Kejoice  in  this,  your  life's  secure, 
Tho*  men  may  rage,  and  devils  roar. 

Rejoice,  'tis  hid  with  Christ  in  God ; 
Rejoice,  e'en  under  Jesu's  rod  : 
Rejoice  you  live,  rejoice  you're  dead, 
Rejoice  in  Christ,  your  living  head. 

Price* 


(     5     ) 

HYMN  IV.    C.  M. 

The  Hafifiy  Sabbath. 

1  HTS  is  the  day  the  Lord  hath  made. 

His  name  will  we  adore  ; 
This  is  the  day  the  Saviour  rose, 

And  made  salvation  sure. 

This  is  the  day  that's  set  apart, 

That  all  the  saints  may  trace 
Their  living, — dying, — rising  Lord, 

The  glorious  Prince  of  Peace. 

Lord,  may  we  praise  the  Sabbath  day, 

Thy  house  may  we  revere  ; 
Drawn  by  the  great  Redeemer's  love, 

And  not  by  slavish  fear. 

This  is  the  day  we  wait  to  see 

Christ  on  a  Gospel  pole  ; 
Prove  it  the  Sabbath  of  the  Lord, 

The  Sabbath  of  the  soul- 

And  when  we  leave  thine  earthly  courts, 

To  heav'n  may  we  ascend ; 
There  the  sweet  Sabbath  of  the  Lord 

Shall  never,  never  end. 

Burn-ham* 

HYMN  V.    L.  M. 

Advice  to  Young  Men. 

JL/AVID,  with  heav'nly  wisdom  fraught. 
His  kind  paternal  care  express'd ; 
Resulting  from  deliberate  thought, 
Thus  Solomon,  his  son,  address'd  : 

My  son,  know  thou  thy  father's  God, 
And  serve  him  with  a  perfect  heart ; 
Mark  thou  the  steps  my  feet  have  trod- 
And  never  from  the  rule  depart. 
A2 


(     6     ) 

His  statutes  keep  with  willing  mind, 
The  precepts  which  his  word  unfold  j 
For  he  who  hath  the  same  enjoin 'd, 
The  secrets  of  all  hearts  behold. 

But  if  thine  heart  forsake  his  way, 
And  make  him  not  thy  chief  delight ; 
Hear  what  the  God  of  truth  doth  say, 
"  He'll  cast  thee  ever  from  his  sight.*' 

Offspring  and  root  of  David,  thou, 
The  bright  and  morning  star,  arise  ! 
Thy  power  the  stubborn  will  can  bow, 
And  make  me  to  salvation  wise. 

Bereft  of  all  my  native  power, 
I  bow,  I  fall  before  thy  face ; 
Dependent  on  thee,  every  hour, 
My  only  refuge  is  thy  grace. 

If  grace  can  fail,  then  I  must  fall ; 
No  plea  but  grace  can  I  present ; 
My  gracious  God,  my  all  in  all, 
Grant  me  but  grace,  and  I'm  content. 

Cobby, 

HYMN  VI.     C.  M. 

Unparalleled  Sufferings  of  Christ. 

-LORD,  why  so  freely  shed  thy  blood  ? 

My  soul  inquires  to  know  ; 
Why  did  the  sacred  crimson  flood 

In  such  profusion  flow  ? 

Could  not  a  single  drop  atone, 

And  all-sufficient  prove  ? 
Its  efficacious  worth  alone 

A  world  of  guilt  remove  ? 

Why  did  the  plowers  on  thy  back, 

Like  furrows  make  it  part  ? 
And  cruel  tyrants  wound,  and  rack, 

And  rend  thy  tender  heart  ? 


(    7    ) 

Could  nought  but  this  their  hate  assuage, 

The  Lord  of  life  to  slay  ? 
To  treat  thee  with  infernal  rage, 

And  take  thy  life  away  ? 

"  Inquiring  soul    the  reason  know, 

"  I  bled  upon  the  tree  : 
"  'Twas  that  I  might  my  mercy  show, 

"  'Twas  all  for  love  to  thee.'' 

Cobby 

HYMN  VII.    L.M. 

Christ  a  Prophet. 

V TREAT  prophet  of  the  ransom'd  race. 
We  look  to  thee  to  be  supply'd ; 
On  thee  our  faith  and  hope  we  place, 
To  teach,  illuminate  and  guide. 

A  teacher  sent  from  God  thou  art, 
O  make  us  to  salvation  wise ; 
The  heav'nly  truths  thy  lips  impart 
In  all  their  native  lustre  rise. 

Dark  in  ourselves,  we  need  thy  light, 
We  wait  to  feel  thy  quick  ning  ray  ; 
Thy  beams  dispel  the  clouds  of  night, 
And  usher  in  the  Gospel  day. 

Conduct  us  through  the  desert  land, 
By  day  our  cloud,  our  fire  by  night ; 
And  let  thy  out-stretch'd  potent  hand 
Turn  all  our  num'rous  foes  to  flight. 

Instruct  in  all  thy  righteous  will, 
On  thee  for  all  our  hopes  depend  ; 
Thy  great  prophetic  work  fulfil, 
And  guide  us  to  our  journey's  end. 

Above  the  narrow  bounds  of  time, 
Thus  taught  by  thee  our  hopes  shall  rise; 
On  Contemplation's  ladder  climb 
To  our  great  Prophet  in  the  skies. 

Cobby. 


(     8     ) 

HYMN  VIII.    L.  M. 

The  Love  of  Life  moderated. 

W  OULD  not  always  live  below, 
Through  this  dark  wilderness  to  roam  ; 
I  loathe  the  thought,  and  long  to  go 
And  take  possession  of  my  home. 

Ten  thousand  cares  possess  my  breast. 
Ten  thousand  objects  claim  my  heart ; 
But  I  shall  soon  enjoy  mv  rest, 
And  with  the  world  for  ever  part. 

To  see  thy  glory,  Lord,  appear, 
And  sinners  fly  to  thy  dear  arms, 
Holds  back  my  soul,  nor  lets  me  fly- 
To  take  my  mansion  in  the  sky. 

Yet  my  appointed  time  I'll  wait, 
Until  my  glorious  change  shall  come, 
To  call  me  from  my  pilgrim  state 
To  my  belov'd,  eternal  home. 

0  glorious  hope  1  I  there  shall  see 
The  glorious  Lord  that  for  me  died, 
Enthron'd  in  splendid  majesty, 
And  seated  at  his  Father's  side. 

Cobby* 

HYMN  IX.    CM. 

Vine  and  Branches, 

1  ORD  of  the  vineyard,  we  adore 
That  pow'r  and  grace  divine, 

Which  plants  our  wild,  our  barren  souls 
In  Christ,  the  living  vine. 

For  ever  may  they  there  abide, 

And  from  that  vital  root 
Be  influence  spread  thro'  ev'ry  branch, 

To  form  and  feed  the  fruit. 


(      9     ) 

Shine  forth,  my  God,  the  clusters  warm 

With  rays  of  sacred  love  ; 
Till  Eden's  soil,  and  Zion's  streams 

The  gen'rous  plant  improve. 

Doddridge* 


HYMN  X.    CM. 
Fatherly  Chastisement. 

-AS  tender  parents  chide  with  care 

The  sons  they  dearly  love, 
And  gladly  would  correction  spare, 

While  all  their  bowels  move: 

So  are  the  chast'nings  of  the  Lord 

On  all  his  chosen  race ; 
His  visitations  still  afford 

Fresh  tokens  of  his  grace. 

When  first  their  wand'ring  footsteps  err, 

He  watches  to  reclaim  ; 
And  all  the  strokes  they're  calPd  to  bear 

Are  laid  with  this  kind  aim. 

In  faithfulness  he  strikes  betimes, 

Yet  moderates  their  griefs  ; 
Their  frame  remembers  with  their  crimes, 

And  meditates  relief. 

With  great  compassion  thus  he'll  chide 

The  children  of  his  heart ; 
And  when  their  souls  are  purify 'd, 

Will  bid  the  rod  depart. 

His  loving-kindness  firm  shall  stand, 

For  those  he  will  chastise  : 
Sink  not,  my  soul,  beneath  his  hand, 

Nor  his  rebukes  despise. 

Wallin. 


(    io    ) 

HYMN  XI.    L.  M, 

Death  a  Slee/i. 

DEAREST  of  names,  our  Lord,  our  King  ! 
Jesus,  thy  praise  we  humbly  sing  ; 
In  cheerful  songs  will  spend  our  breath, 
And  in  thee  triumph  over  death. 

Death  is  no  more  among  our  foes, 
Since  Christ  the  mighty  conqueror  rose  ; 
Both  power  and  sting  the  Saviour  broke, 
He  dy'd,  and  gave  the  final  stroke. 

Saints  die,  and  we  should  gently  weep  ', 
Sweetly  in  Jesu's  arms  they  sleep, 
Far  from  this  world  of  sin  and  woe ; 
Nor  sin,  nor  pain,  nor  grief,  they  know. 

Death  is  a  sleep,  and  O  how  sweet 
To  souls  prepar'd  its  stroke  to  meet ! 
Their  dying  beds,  their  graves  are  bless'd, 
For  all  to  them  is  peace  and  rest. 

Their  bodies  sleep,  their  souls  take  wing, 
Uprise  to  heaven,  and  there  they  sing 
With  joy,  before  the  Saviour's  face, 
Triumphant  in  victorious  grace. 

0  may  I  live  with  Jesus  nigh, 
And  sleep  in  Jesus  when  I  die  ; 
Then  joyful,  when  from  death  I  wake, 

1  shall  eternal  bliss  partake. 

Medly. 

HYMN  XII.     C.  M. 

The  Livehj  Christian. 

J\    OST  glorious  Saviour,  and  our  God, 

Help  iih  thy  name  to  praite  ; 
Redeem'd  we  are  through  precious  blood, 

And  made  alive  through  grace. 


(   n   ) 

Inflame  our  hearts  with  holy  zeal. 

And  pure  celestial  fi  re  ; 
To  honour  all  thy  righteous  will 

Is  what  we  most  desire. 

The  spirit  of  our  fathers  give, 

Who  nobly  stood  for  God  ; 
In  persecution's  flame  did  live, 

And  seal  d  the  truth  with  blood. 

O  never  let  our  love  grow  cold, 

Nor  flaming  zeal  expire  ; 
For  grace  and  truth  may  we  be  bold, 

Inflam'd  with  heavenly  fire. 

Through  faith  and  hope,  and  life  and  love, 

O  may  we  sweetly  rise, 
Soaring  through  grace  to  things  above, 

To  grasp  th'  eternal  prize. 

C. 


HYMN  XIII.    CM. 

The  best  Robe. 

}S  OW  for  a  wondrous  song, 
(Keep  distance,  ye  profane ; 

Be  silent  each  unhallow'd  tongue, 
Nor  turn  the  truth  to  bane :) 

The  prodigal's  return'd ; 

Th'  apostate  bold  and  base  ; 
That  all  his  father  s  counsels  spurn  *d, 

And  long  abused  his  grace. 

What  treatment  since  he  came  ? 

Love,  tenderly  exprest ; 
What  robe  is  brought  to  hide  his  shame  ? 

The  best — the  very  best. 

Ye  elder  sons  be  still, 

Give  no  vile  passion  vent : 
My  brethren,  'tis  our  father's  will, 

And  you  must  be  content. 


(     12     ) 

All  that  he  has  is  yours ; 

Rejoice,  and  not  repine  : 
That  love  that  all  your  states  secures, 

That  love  has  alter'd  mine. 

Good  God !  are  these  thy  ways  ? 

If  rebels  thus  are  freed, 
And  favour 'd  with  peculiar  grace, 

Grace  must  be  free  indeed  i 

Hart. 


HYMN  XIV.    L.M. 

The  Ring. 

OEHOLD  !  a  prodigal  in  tears ! 
He  loathes  the  swine,  nor  husks  can  eat  ; 
Remorse  his  tortur'd  bosom  tears, 
And  lays  him  famish'd  at  thy  feet. 

See,  Lord,  the  exile  from  afar, 
Returns,  his  fathers  house  to  seek  ; 
Ah  !    manifest  a  parent's  care, 
And  fall  around  the  wand'rer's  neck. 

Give  me  the  welcome  kiss  of  peace, 
My  naked  soul  with  robes  adorn  ; 
Give  me  the  robe  of  righteousness, 
By  none  but  favour'd  children  worn. 

The  precious  ring  of  endless  love, 
On  me,  my  gracious  God,  bestow : 
I'll  then  rejoice  with  those  above, 
And  all  thy  will  perform    elow. 

Needy,  unclean,  and  vile  and  poor, 
Deepest  distress  my  state  attends  ; 
Begs  not  my  soul  at  any  door 
But  thine,  which  prodigals  befriends. 

I  hear  that  those  who  ask  receive, 
That  those  who  seek  are  sure  to  find ; 
That  those  who  knock  shall  entrance  have, 
And  prove  the  Lord  is  good  and  kind* 


(    M    ) 

HYMN  XV.    CM. 

The  two  Resurrections, 

1  HE  praise  of  Christ  ye  Christians  sounfl. 

His  mighty  acts  be  told  ; 
Death  has  receiv'd  a  mortal  wound  ; 

He  takes — but  cannot  hold. 

Believers  in  their  darksome  graves 

Shall  start,  to  light  restor'd  ; 
Forsake  their  monumental  caves, 

And  mount  to  meet  the  Lord. 

Not  long  in  ground  the  dying  grain 

Is  hid,  or  lies  forlorn ; 
But  soon  revives,  and  springs  again, 

And  comes  to  standing  corn. 

So,  waking  from  the  womb  of  earth. 

Where  Christ  has  lain  before, 
And  bursting  to  a  better  birth, 

We  rise  to  die  no  more. 

The  wicked  too  shall  *rise  again  : 

The  difference  will  be  this : 
They  rise  to  everlasting  pain, 

And  saints  to  endless  bliss. 

Haru 

HYMN  XVI.    CM. 

Humility* 

HUMILITY  the  Lord  beholds 

With  an  approving  eye  % 
In  humble  souls  he  doth  delight, 

For  such  on  him  rely. 

In  their  own  eyes  they  nothing  seem', 

For  Christ  is  their  great  Ail ; 
And  'tis  their  highest  happiness 

Before  his  cross  to  fall. 


(     14     ) 

Thou  lowly  Jesus,  give  us  all 

Our  sinfulness  to  see  ; 
Not  in  ourselves  we  dare  to  boast, 

But  humbly  boast  in  thee. 

What  hast  thou  promis'd,  dearest  Lord, 

To  humble  spirits  here  ? 
'Tis  to  bestow  the  choicest  good, 

And  dry  the  flowing  tear. 

Lord,  conquer  pride,  that  vilest  sin ; 

Bid  all  its  power  depart ; 
May  we  all  tread  thy  sacred  paths, 

In  lowliness  of  heart. 

Conform  us  more  like  saints  above, 

Who  all  thy  glory  see ; 
Wlio  cast  their  crowns  before  thy  feet, 

And  lose  themselves  in  thee. 

Burnham* 

HYMN  XVII.    €.  M. 

Christ  a  Priest. 

OUR  great  High  Priest  atonement  made* 

To  expiate  our  guilt ; 
The  law  fulfill 'd,  the  ransom  paid, 

When  his  rich  blood  was  spilU 

The  types  and  shadows  fled  away 

At  his  superior  light; 
So  sol's  bright  beams  the  op'ning  day, 

Dispel  the  shades  of  night. 

Ten  thousand  beasts  on  altars  slain, 

With  seas  of  flowing  blood, 
The  sinner's  pardon  could  not  gain, 

Or  bring  one  soul  to  God. 

A  nobler  sacrifice  than  they 

Our  great  High  Priest  provide, 
Stern  justice  did  the  victim  slay, 

And  seeks  for  none  beside. 


(     15     ) 

In  him  a  righteousness  complete, 

Light  and  perfections  shine  ; 
And  wisdom,  grace,  and  glory  meet 

A  Saviour  all  divine  ! 

Cobby.. 

HYMN  XVIII.     CM. 

The  Trial  of  the  Heart. 

R  ETIRED  from  the  world  and  noisef 

My  busy  heart  inquires, 
What  is  the  bent  of  all  thy  joys, 

The  scope  of  thy  desires  ? 

Come  they  from  heav'n,  celestial  Dove  ? 

Or  come  they,  earth,  from  thee  I 
By  sacred  truth  its  source  I'll  prove, 

And  by  its  tendings  see. 

Great  God,  thy  penetrating  eye 

Surveys  what  mortals  do  ; 
And  all  the  creatures  thou  hast  made 

Stand  open  to  thy  view. 

No  darkness  can  from  thee  conceal, 

For  day  and  night  are  thine; 
Thou  know'st  the  actions  I  perform, 

The  things  that  I  design. 

Who  can  thy  powerful  hand  escape, 

Or  from  thy  presence  flee  ? 
Nothing  I  think,  or  say,  or  do, 

Can  be  conceal'd  from  thee. 

Then  search  and  try  my  inmost  soul, 

And  form  it  all  anew  ; 
Sow  there  the  seeds  of  ev'ry  grace, 

And  ev'ry  lust  subdue. 

Bcddoffte* 


(     16     ) 

HYMN  XIX.     CM. 

Law  of  Faith. 

OPRUNG  up  from  Adam's  guilty  seed, 

A  sinful  wretched  race ; 
With  hell  beneath,  and  wrath  o'er  head, 

A  dreadful,  helpless  case  2 

Fast  in  the  curses,  wrath  and  4eath, 

A  broken  law  demands ; 
Which  breathes  for  us  no  other  breath 

Than  curses  and  commands. 

In  this  sad  plight,  see  mercy  shines, 

God  hath  a  ransom  found  ; 
His  Son,  his  Son  hath  for  our  sins 

With  his  own  blood  aton'd — 

His  Son,  who  on  the  cursed  tree 

For  all  our  sins  was  slain, 
That  from  the  law  we  might  be  free, 

For  ever  free  remain. 

Married  to  him,  to  him  we  live, 

His  purchase  and  his  spouse  ; 
From  him  all  blessings  we  receive;,. 

And  to  him  pay  our  vows. 

Blest  union  !  glorious  liberty  ! 

What  higher,  sweeter  wish  ? 
To  be  from  death  and  hell  set  free, 

To  reign  in  endless  bliss. 

Jn  him  we  serve  the  law  of  love, 

In  fruits  of  holiness  : 
Our  hearts  the  law  of  faith  approve, 

As  truth  and  righteousness. 

O  precious  Jesus,  how  divine 

Are  all  thy  acts  of  grace  ! 
How  strange,  thy  heart  should  e'er  incline 

Such  rebels  to  embrace  ! 

Walliih 


(     17     ) 

HYMN  XX.    7's. 
God  is  Love* 

X  .0 VE !    how  charming  is  the  sound, 
O,  what  joys  in  it  abound  ; 
Sweetest  grace,  below,  above, 
Sweetest  name,  for  God  is  love. 

Its  divine  and  heavenly  flame 
Stands  exprest  in  Jesu's  name  ? 
Jesus  left  his  throne  above, 
Jesus,  God  of  boundless  love. 

Dearest  Saviour;  shed  abroad 
In  my  soul,  this  love  of  God  ; 
Not  to  friends  alone  confin'd, 
But  diffus'd  to  all  mankind. 

May  this  grace  resplendent  shine 
In  each  thought  and  word  of  mine ; 
May  my  ev'ry  action  prove 
I  possess  this  precious  love. 

Love  !  what  bliss  the  sound  conveys ! 
'Tis  a  source  of  endless  praise, 
Tis  perfection's  height  above, 
All  in  all,  for  God  is  love. 

Cobby. 

HYMN  XXI.    C.  M. 

The  afflicted  Youth  brought  to  Christ* 


j 


ESUS,  we  own  thy  saving  pow'r, 
And  thy  victorious  hand ; 
Hell's  legions  tremble  at  thy  feet, 
And  fly  at  thy  command. 

O'er  souls,  by  passion's  uproar  fill'd 
•    With  anarchy  unknown. 
The  nobler  pow'rs  restor'd  by  thee, 
Ascend  their  peaceful  throne. 

B2 


(     *8     ) 

>To  more  they  rend  their  cloathing  off, 

No  more  their  wounds  repeat; 
Bui  gentle  and  compos'd  they  wait 

Attentive  at  ihy  feet. 

O'er  thousands  more,  where  Satan  rules, 

May  we  such  triumphs  see  ; 
And  be  iheir  rescu'd  souls  and  ours 

Devoted,  Lord,  to  thee. 

Doddridge* 

HYMN  XXII.    CM. 

Young  Christian  under  the  Emblem  of  a  Lamb  > 

JL  HY  flock,  with  what  a  tender  care, 

Blest  Jesus,  dost  thou  keep  ? 
Fain  would  my  weak,  my  wand'ring  soul 

Be  number 'd  with  thy  sheep. 

Gentle,  and  tractable,  and  plain, 

My  heart  would  ever  be, 
Averse  to  harm,  propense  to  help, 

And  faithful  still  to  thee. 

The  gentle  accents  of  thy  voice, 

My  list'ning  soul  would  hear, 
And  by  the  signals  of  thy  will, 

I  all  my  course  would  steer. 

I  follow  where  my  Shepherd  leads, 

And  mark  the  path  he  drew ; 
My  Shepherd's  feet  Mount  Zion  treads, 

And  I  shall  reach  it  too. 

Doddridge, 

HYMN  XXIII.    C.  M. 

The  moral  Character  of  Christ* 

1  E  saints  below,  with  those  above, 

Join  in  harmonious  praise  ; 
Come  celebrate  the  Saviour's  love, 

Sing  his  eternal  praise. 


(     19     ) 

His  boundless  love,  his  matchless  Same 

With  melody  rehearse  ; 
And  let  the  glories  of  his  name 

Enrich  your  flowing  verse. 

Come  cast  your  crowns  before  his  feet, 

Your  all  to  him  resign  ; 
The  center  where  perfections  meet, 

Both  moral  and  divine. 

His  riches  through  eternal  day 

We  never  can  explore ; 
His  love  ten  thousand  charms  display, 

His  grace  ten  thousand  more. 


Cobby, 


HYMN  XXIV.    L.  M. 

The  Divinity  of  Chriat* 

Cj  FOR  a  seraph's  flaming  tongue, 
To  tell  what  my  Redeemer's  done, 
To  show  the  people  all  his  worth, 
And  set  the  wondrous  Saviour  forth  I 

Could  I  but  paint  his  beaut'ous  name, 
Or  draw  the  outlines  of  his  fame, 
The  world  would  sure  enamour'd  be, 
Nor  one  deny  his  D^ity. 

Compell'd  by  his  redeeming  love, 
He  left  the  blissful  choirs  above  ; 
Elop'd  from  those  triumphant  lays, 
Which  constant  echo  forth  his  praise* 

Down  to  this  lower  world  he  came, 
To  bear  the  guilty  sinner's  shame, 
And  carry  all  that  weight  of  woe, 
Which  none  but  God  could  undergo. 

He  soon  will  bid  th'  Archangel  come, 
To  blow  his  trump,  and  call  us  home; 
His  favourites  then  shall  mount  above? 
And  bask  for  ever  in  his  love. 


(     20     ) 

For  love  like  thi9,  ye  saints  arise 
Superior  to  all  earthly  ties, 
Proclaim  the  Saviour's  praise  abroad, 
And  magnify  the  Triune  God. 

G.  M. 

HYMN  XXV.    CM. 

Assurance  of  Salvation* 

JESUS,  my  all  in  earth  and  heav'n, 

My  life,  my  hope,  my  love  ; 
I  long  to  know  my  sins  forgiven,. 

The  witness  from  above. 

O  for  a  sight,  a  sight  of  thee, 

My  waiting  spirit  cries ; 
How  welcome  would  the  visit  be. 

And  feast  these  drooping  eyes  ! 

But  if  a  sign  must  be  deny'd, 

The  pow'r  of  faith  impart ; 
That  I  am  freely  justify 'd, 

And  seal  it  on  my  heart. 

The  sacred  pages  through  each  line 

The  grace  to  man  proclaim, 
A  God's  compassion  how  divine ! 

What  glory  fills  thy  name ! 

O  how  I  long  to  read,  and  say, 

This  grace  to  me  is  given  ; 
To  know  the  life,  the  truth,  the  way, 

/\nd  follow  him  to  heav'n. 

tangly* 

HYMN  XXVI.     L.  M. 

The  Silent  Sabbath. 

1  HE  fabric  of  nature  is  fair, 
But  fairer  the  temple  of  grace  ; 
To  saints  'tis  the  joy  of  the  earth, 
O  glorious,  beautiful  place. 


C    21    ) 

To  this  temple  I  once  did  resort, 
With  crowds  of  the  people  of  God ; 
Enraptur'd  we  enter 'd  its  courts, 
And  hail'd  the  Redeemer's  abode* 

Sweet  moments !  if  ought  upon  earth 
Resemble  the  joys  of  the  skies, 
'Tis  thus  when  the  hearts  of  the  flock 
Conjoin'd  to  the  Shepherd  arise. 

But  ah !  these  sweet  moments  are  fled, 
My  duty  compels  me  to  stay 
Where  no  voice  of  the  turtle  is  heard, 
As  the  moments  are  hasting  away. 

My  God  !    Thou  art  holy  and  good, 
Thy  plans  are  all  righteous  and  wise; 
O  help  me  submissive  to  wait 
Till  thou  bidest  thy  servant  arise. 

Or  should'st  thou  in  bondage  detain, 
To  visit  thy  temple  no  more, 
Prepare  me  for  mansions  above, 
Where  nothing  exists  to  deplore. 

£.  Pearccr 

HYMN  XXVII.    L.  M. 

The  Being'  of  God. 

COME  meditate  the  great  I  AM, 
What  glories  fill  the  wondrous  name  I 
The  human,  th'  angelic  line 
In  vain  would  sound  the  depths  divine. 

Now  self-existence  strikes  the  eye ; 
In  his  own  peerless  majesty 
He  dwells,   and  asks  support  from  none. 
While  worlds  depend  upon  his  throne. 

Eternity,  that  ne'er  begun, 

And  shall  through  endless  ages  run, 

Only  belongs  to  Deity, 

Who  was,  and  is,  and  still  shall  be. 


(     22     ) 

His  potent  arm  his  works  sustains, 
And  o'er  them  all  supreme  he  reigns, 
Unseen,  unheard,  yet  all  abroad 
Through  boundless  space  a  present  God. 

With  veneration  most  profound, 
From  world  to  world  his  praise  resound  ; 
But  still  thy  name  can  ne'er  be  shown, 
Thou  infinitely  great  Unknown  ! 

G.M. 

HYMN  XXVIII.    C.  M. 

•Authenticity  of  the  Bible. 

O  GOD,  thy  being  I  adore, 

Thy  faithfulness  I'll  hail ; 
Thy  providence  my  compass  is, 

And  where  that  points  I'll  sail. 

My  soul  shall  bless  thee  all  my  days 

For  thy  unchanging  word  ; 
This  word  demands  my  highest  prafse, 

O  bless  the  faithful  Lord. 

This  word  ensures  my  present  good, 

And  future  blessings  too  ; 
Lead  then,  my  Father,  with  thy  rod, 

Thy  staff  shall  bear  me  through. 

O  may  thy  Spirit  cleanse  my  heart 
From  the  most  secret  faults, 

And  by  thy  grace  assist  my  soul 
To  check  rebellious  thoughts. 

Impious  and  vain  such  conduct  is> 

O  Lord  I  own  my  guilt  ; 
My  hope  is  in  the  Saviour's  blood 

On  Calvary's  summit  spilt. 

G.  M. 


(     23    ) 

HYMN  XXIX.    L.  M. 

Christ  a  Physician. 

WHY  droops  my  soul,  with  guilt  oppress'd  I 
Why  these  wild  tumults  in  my  breast  ? 
Is  there  no  balm  to  heal  my  wound  ? 
No  kind  Physician  to  be  found  ? 

Yes,  in  the  Gospel's  faithful  lines 
Jehovah's  grace  and  mercy  shines  ; 
There  dress'd  in  love,  the  Saviour  stands, 
With  pitying  heart,  and  wooing  hands. 

Raise  to  the  cross  thy  weeping  eyes  ; 
Behold,  the  Prince  of  glory  dies  ! 
He  dies  extended  on  the  tree  ; 
Thence  sheds  a  sov'reign  balm  for  me. 

Dear  Saviour,  at  thy  feet  I  lie, 

Here  to  receive  a  cure,  or  die  ; 

But  love  forbids  that  painful  fear, 

And  grace,  that  reigns  triumphant  here. 

Thou  wilt  extract  the  poison'd  dart, 
Bind  up  and  heal  the  broken  heart ; 
With  blooming  health  my  soul  adorn, 
And  chase  this  gloomy  night  with  morn.. 

Now  give  a  loose,  my  soul,  to  joy  ; 
Hosannas  be  thy  best  employ, 
Salvation  thy  eternal  theme, 
And  swell  the  song  with  Jesu's  name. 

G.  M. 

HYMN  XXX.    L.  M. 

The  burning  Brand  extricated, 

v/F  Jesus  I  sing,  now  reigning  above, 
And  to  him  I  bring  this  tribute  of  love  ; 
For,  O,  I  desire  his  love  to  commend, 
Who  me  from  thejirefiluck'd  out  as  a  brand. 


(     24     ) 

He  saw  the  disgrace  and  shame  I  lay  in, 
Yet  mercy  took  p  ace,  and  pardon  *d  my  sin: 
Sure  I  must  admire  the  wonderful  hand 
Which  me  from  thcjire  pluck' d  out  as  a  brand. 

Polluted  and  black  with  horrible  guilt, 
Yet  he  for  my  sake  his  precious  blood  spilt ; 
My  soul  now  aspire,  to  praise  the  dear  friend 
Who  thee  from  the  fire  pluck' d  out  as  a  brand* 

Ov  what  hath  he  done,  my  soul  to  set  free  ! 
Of  sinners  not  one  more  favour'd  than  me ; 
Well  may  he  require  my  heart  and  my  hand, 
Who  me  from  the  fire  pluck 'd  out  as  a  brand. 

Still,  Lord,  let  me  live,  thy  mercy  to  prove, 
And  still  to  me  give  supplies  from  above  ; 
To  thee  my  desire  shall  daily  ascend, 
Who  me  from  the  fire  pluck' d  out  as  a  brand. 

The  time  will  soon  come,  when  I  shall  appear 
In  heaven,  my  home,  and  worship  thee  there  ; 
In  glorious  attire,  before  thee  I'll  stand, 
Who  me  from  the  fire  pluck1  d  out  as  a  brand. 

Medly. 

HYMN  XXXI.    C.  M. 

Throne  of  Grace. 

CjREAT  God  !  to  us  assembled  here 

Reveal  thy  smiling  face, 
Whue  we  with  holy  love  and  fear 

Approach  the  throne  of  grace. 

With  holy  boldness  may  we  come, 

Though  of  a  sinful  race, 
Joyful  to  find  there  yet  is  room 

Before  the  throne  of  grace. 

Our  earnest,  fervent  cry  attend, 

And  all  our  faith  increase, 
While  we  our  heavenly  Friend  address 

Upon  a  throne  of  grace. 


(     25     ) 

His  tender  pity  and  his  love 

Our  numerous  fears  shall  chase, 
And  all  our  help  we  then  shall  prove 

Comes  from  the  throne  of  grace* 

Dear  Lord !  our  many  wants  supply, 

Attend  to  every  case, 
While  humbled  in  the  dust  we  lie 

Before  the  throne  of  grace* 

We  bless  thee  for  thy  word  and  laws  ; 

We  bless  thee  for  thy  peace  ; 
And  we  do  bless  thee,  Lord,  because 

There  is  a  throne  of  grace. 

Medley. 

HYMN  XXXII.    CM. 

Comparison  between  the  Resurrection  of  Christ  and  the 
Conversion  of  a  Sinner. 

"  1  AM,"  saith  Christ,  "  your  glorious  head," 

May  we  attention  give, 
The  resurrection  of  the  dead, 

The  life  of  all  that  live. 

By  faith  in  me  the  soul  receives 

New  life,  though  dead  before  ; 
And  he  that  in  my  name  believes> 

Shall  live,  to  die  no  more. 

The  sinner,  sleeping  in  his  grave, 

Shall  at  my  voice  awake ; 
And  when  I  once  begin  to  save, 

My  work  I  ne'er  forsake. 

Fulfil  thy  promise,  gracious  Lord, 

On  us  assembled  here  ; 
Put  forth  thy  Spirit  with  the  word, 

And  cause  the  dead  to  hear. 

Thy  pow'r  and  mercy  first  prevail'^, 

From  death  to  bet  us  free  ; 
And  often  since  our  lite  had  fail'd, 

li  notrcpew'd  by  thee. 

C 


(     26     ) 

To  thee  we  look,  to  thee  we  bow, 

To  thee  for  help  we  call ; 
Our  life  and  resurrection  thou, 

Our  hope,  our  joy,  our  all. 

Newton. 

HYiMN  XXXIII.    L.M. 

Christ  a  Shcfiherd. 

J  N  humble  strains  of  praise  and  love, 
Now  let  the  saints  address  their  King  ; 
Let  all  their  hearts  ascend  above, 
And  Jesus,  their  great  Shepherd,  sing. 

The  great,  the  kind,  the  wise,  the  good, 
The  only  Shepherd  Jesus  is  : 
He  for  the  flock  paid  down  his  blood  ; 
By  ev'ry  tie  they  must  be  his. 

He  feeds  them  with  a  Shepherd's  care, 
He  guides  them  with  a  watchful  eye  ; 
The  lambs  his  love  and  pity  share ; 
His  arm,  his  bosom,  still  is  night. 

The  weary,  weak,  and  burden'd  soul, 
He  gently  leads  to  heav'nly  rest ; 
His  love  shall  ev'ry  fear  control, 
And  in  his  love  they  shall  be  blest. 

Dear  Shepherd,  feed  and  guide  us  too, 
And  never  from  thee  let  us  stray ; 
Still  let  us  keep  thy  love  in  view, 
And  joyfully  go  on  our  way. 

Medley. 

HYMN  XXXIV.    S.  M, 

Morning  Devotion* 

-AGAIN  from  sleep  I  wafce, 
The  morning  light  to  view  ; 
Again,  my  sou),  thyself  betake, 
Thy  duty  to  pursue, 


(     27     ) 

How  great  the  power  divine 
That  form'd  yon  glorious  sun, 
Taught  him  so  radiently  to  shine, 
So  swift  a  course  to  run  ! 

Let  this  direct  my  eyes 
To  a  sublimer  theme  ; 
A  sun  which  radiates  loftier  skies, 
With  a  far  brighter  beam. 

This  sun  was  once  eclips'd, 
To  give  thee  greater  light ; 
And  awfully  in  shape  was  wrap'd, 
To  bring  an  end  to  night. 

But  now  he  shines  and  reigns 
In  glorious  beams  array'd  ; 
And  grief,  and  sin,  and  tort'ring  pains 
Are  from  his  presence  fled. 

Be  thou  my  sun,  O  Lord, 
And  guide  my  path  to-day ; 
Nor  from  the  precepts  of  thy  word 
Permit  my  feet  to  stray. 

L.  G. 

HYMN  XXXV.    L.  M. 

The  Root  of  the  Matter. 

i\LL  hail,  thou  great  Emmanuel ! 
Thy  love,  thy  glory,  who  can  Ipell  ? 
Angels,  and  all  the  heav'nly  host 
Are  in  the  boundless  prospect  lost. 

Mortals,  with  reverential  songs, 
Take  his  clear  name  upon  your  tongues 
With  holy  fear  attempt  his  praise, 
In  solemn,  yet  triumphant  lays. 

Among  a  thousand  forms  of  love, 
In  which  he  shines  and  smiles  above, 
This,  with  peculiar  joy  we  view, 
He's  David's  root  and  offspring  tod. 


(     2*     ) 

There  Jesus,  in  the  glorious  plan, 
Shines  the  great  God,  the  wondrous  man  i 
As  God,   the  root  of  all  our  bliss  ; 
As  man,  the  branch  of  righteousness. 

As  grafted  on  this  heav'nly  root, 
O  may  we  live,  and  bring  forth  fruit ; 
And,  under  this  dear  branch  of  love, 
Safety,  and  shade,  and  comfort  prove. 

All  hail,  thou  dear  redeeming  Lord  I 
All  hail,  thou  co-essential  word  ! 
All  hail,  thou  root  and  branch  divine  ! 
All  hail !  and  be  the  glory  thine. 

S.  Medley, 

HYMN  XXXVI.    L.  M. 

Knowledge  of  the  Love  of  Christ. 

J  O  know  my  Jesus  crucify 'd 
By  far  exceeds  all  things  beside  ; 
All  earthly  good  I  count  but  loss, 
And  triumph  in  my  Saviour's  cross. 

O  could  I  know  and  love  him  more, 
And  all  his  wondrous  grace  explore, 
Ne'er  would  I  covet  man's  esteem, 
But  part  with  all  and  follow  him. 

Although  my  trials  shall  increase, 
Ne'er  may  T  wish  their  number  less , 
But  e'er  be  bold  in  thy  great  cause, 
And  feel  my  heav'n  in  thine  applause. 

Thus  make  me  willing,  glorious  Lamb* 
To  suffer  all  things  for  thy  name, 
At  last  be  where  my  Jesus  is, 
And  rise  to  everlasting  bliss. 

Burnha  i . 


(     29     ) 

HYMN  XXXVII.    L.  M. 

Christ  more  precious  than  the  Gold  of  Ofihi)\ 

J  ESUS  "  is  precious,"  says  the  word  ; 
What  comfort  does  this  truth  afford  1 
And  those  who  in  his  name  believe, 
With  joy  this  precious  truth  receive. 

Not  health,  nor  wealth,  nor  sounding  fame3 
Nor  earth's  deceitful,  empty  name, 
With  all  its  pomp,  and  all  its  glare, 
Can  with  a  precious  Christ  compare". 

In  every  office  he  sustains, 
In  every  victory  he  gains, 
In  every  council  of  his  will, 
He's  precious  to  his  people  still. 

In  every  trial  by  the  way, 

In  every  dark  and  stormy  day, 

In  all  their  sorrows  and  complaints, 

He's  precious  still  to  all  his  saints. 

As  they  draw  near  their  journey's  end, 
How  precious  is  their  heav'nly  friend  ! 
And  when  in  death  they  bow  their  head> 
He's  precious  on  a  dying  bed. 

This  sleeping  dust  shall  one  day  rise, 
All  glorious  to  their  wond'ring  eyes  ; 
And  when  they  at  his  bar  appear, 
A  precious  Christ  will  bless  them  there. 

Among  them,  Lord,  may  I  be  found, 
And  with  thy  precious  mercy  crown'd  ; 
Join  the  sweet  song,  and  there  adore 
A  precious  Christ  for  evermore. 

Medley, 


C2 


(    30    ; 

HYMN  XXXVIII.    C.  M. 

Contentment. 

Jl  IERCE  passions  discompose  the  mind, 

As  tempests  vex  the  sea  ; 
But  calm  content  and  peace  we  find, 

When,  Lord,  we  turn  to  thee. 

In  vain,  by  reason  and  by  rule, 

We  try  to  bend  the  will ; 
For  none  but  in  the  Saviour's  school 

Can  learn  theheav'nly  skill. 

Since  at  his  feet  my  soul  has  sat, 

His  gracious  words  to  hear ; 
Contented  with  my  present  state, 

I  cast  on  him  my  care. 

Thus  I,  who  once  my  wretched  days 

In  vain  repinings  spent, 
Taught  in  my  Saviour's  school  of  grace,. 

Have  learn 'd  to  be  content. 

Newton* 

HYMN  XXXIX.    C.  M. 

The  Persevering  Christian* 

REJOICE,  believer,  in  the  Lord, 
Who  makes  your  cause  his  own  ; 

The  hope  that's  built  upon  his  word 
Can  ne'er  be  overthrown. 

Though  many  foes  beset  your  road, 

And  feeble  is  your  arm, 
"four  life  is  hid  with  Christ  in  God, 

Beyond  the  reach  of  harm. 

Weak  as  you  arc,  you  shall  not  faintv 

Or  fainting  shall  not  die  ; 
lews  the  strength  of  ev'ry  saint, 

Will  aid  you  from  on  high. 


(     31     ) 

Though  sometimes  unperceiv'd  by  sense', 

Faith  sees  him  always  near, 
A  guide,  a  glory,  a  defence  ; 

Then  what  have  you  to  fear  ? 

As  surely  as  he  overcame, 

And  triumph'd  once  for  you, 
So  surely  you  that  love  his  name 

Shall  triumph  in  him  too, 

Newton* 

HYMN  XL.     CM. 

The  Saviour's  Resolution  to  drink  his  Cu/i* 

1  HE  Lord,  our  Lord,  how  rich  his  grace  ! 

What  stores  of  sov'reign  love 
For  humble  souls  that  seek  his  face, 

And  to  his  foot-stool  move  ! 

He  pleads  the  cause  of  all  his  saints, 

When  foes  against  them  rise  ; 
He  listens  to  their  sad  complaints, 

And  wipes  their  streaming  eyes. 

He  takes  away  that  dreadful  cup 

Of  fury  and  of  plagues, 
Which  justice  sentenc'd  them  to  drink, 

And  wring  the  bitter  dregs. 

He  gave  it  to  their  Saviour's  hand, 

And  fiird  it  to  the  brim  ; 
Their  Saviour  drank  the  liquid  death, 

That  they  might  live  by  him. 

"  Now  take  the  cup  of  life,"  he  cries, 
"  Where  heav'nly  blessings  flow  : 

"  Drink  deep,  nor  fear  to  drain  the  springs 
11  To  which  the  draught  ye  owe." 

We  drink,  and  feel  our  life  renew'd, 

And  all  our  woes  forget : 
VVe  drink,  till  that  transporting  hour, 

When  we  our  Lord  shall  meet. 

Doddridge* 


(     32     ) 

HYMNXLI.    P.  xVL 

Sacred  Arithmetic. 

GREAT  Father  of  eternity, 
Whose  lofty  throne  is  fix'd  on  high. 

Thrice  holy  is  thy  name  ; 
Thou  dost  not  change,  nor  can'st  decay, 
The  same  to-day  as  yesterday, 

And  evermore  the  same  ! 

But  every  thing  beneath  the  skies 
Swift  as  the  passing  meteor  flies, 

That  quick  eludes  the  gaze  ; 
So  boundest  thou  the  years  of  man 
Within  a  narrow  fleeting  span, 

And  numberest  his  days. 

Thou  hast  decreed  our  mortal  state, 
But  hidden,  in  thy  wisdom  great, 

The  period  from  our  eye, 
That  we  might  not  on  time  presume, 
Nor  brood  with  horror  o'er  the  tomb7 

But  live  prepar'd  to  die. 

But  numb'ring  not  our  days  aright, 
We  only  count  them  by  their  flight* 

And  value  their  decline  ; 
Then  teach  us,  Lord  to  reckon  so, 
Their  value  and  their  use  to  know, 

With  scholarship  divine. 

Our  added  days  may  we  so  cast 
As  to  substract  the  number  past, 

And  learn  how  few  remain  ; 
And  the  remainder  so  divide, 
That  wisely  ev'ry  part  apply'd, 

May  bring  us  right  again. 

Instruct  us  how,  before  we  die, 
In  ev'ry  grace  to  multiply, 

And  ev'ry  sin  reduce  ; 
To  copy  ev'ry  sacred  rule, 
And  study  well  in  wisdom's  school 

To  bring  these  rules  to  use. 


(     S3     ) 

Thus  may  we  ev'ry  passing  year 
Keep  our  account  of  conscience  clear, 

And  happily  receive, 
That  we  as  fast  as  time  can  pace, 
Are  growing  rich  in  ev'ry  grace, 

Each  year  and  day  we  live. 

G.M* 

HYMN  XLIT.     L.  M. 
Dry  Bancs. 

-LOOK  down,  O  Lord,  with  pitying  eye  * 
See  Adam's  race  in  ruin  lie  ; 
Sin  spreads  its  trophies  o'er  the  ground, 
And  scatters  slaughter^  heaps  around. 

And  can  these  mould'ring  corpses  live  ? 
And  can  these  perish'd  bones  revive? 
That,  mighty  God,  to  thee  is  known  ; 
That  wondrous  work  is  all  thy  own. 

Thy  ministers  are  sent  in  vain 
To  prophesy  upon  the  slain  ; 
In  vain  they  call,  in  vain  they  cry, 
Till  thine  Almighty  aid  is  nigh. 

But  if  thy  Spirit  deign  to  breathe, 

Life  spreads  through  all  the  realms  of  death, 

Dry  bones  obey  thy  pow'rful  voice  ; 

They  move,  they  waken,  they  rejoice. 

So  when  thy  trumpet's  awful  sound 
Shall  shake  the  heav'ns,  and  rend  the  ground, 
Dead  saints  shall  from  their  tombs  arise, 
And  spring  to  life  beyond  the  skies. 

Doddridge. 

HYMN  XLIII.     P.  M. 
Christ  the  Bearer  of  his  Peofilt. 

SlJRELY  Christ  thy  griefs  hath  borne ; 
Weeping  soul,  no  longer  mourn  ! 
View  him  bleeding  on  the  tree, 
Pouring  out  his  life  for  thee : 
There  thy  ev'ry  sin  he  bore, 
Weeping  souls,  lament  no  more. 


(     34     ) 

AH  thy  crimes  on  him  were  laid  : 
See,  upon  his  blameless  head. 
Wrath  its  utmost  vengeance  poursr, 
Due  to  my  offence  and  yours : 
Wounded  in  our  stead  he  is  ; 
Bruis'd  for  our  iniquities. 

Weary  sinner,  keep  thine  eyes 

On  th'  atoning  sacrifice  : 

There  th'  incarnate  Deity 

Number  'd  with  transgressors  see  ; 

There  his  Father's  absence  mourns  ; 

Nail'd  and  bruis'd,  and  crown'd  with  thorns. 

Cast  thy  guilty  soul  on  him ; 
Find  him  mighty  to  redeem  ; 
At  his  feet  thy  burden  lay  ; 
Look  thy  doubts  and  cares  away : 
Now  by  faith,  the  Son  embrace, 
Plead  his  promise,  trust  his  grace. 

Lord,  thy  arm  must  be  reveal'd, 
E're  I  can  by  faith  be  heal'd : 
Since  I  scarce  can  look  to  thee, 
Cast  a  gracious  eye  on  me  ; 
At  thy  feet  myself  I  lay, 
Shine,  O  shine  my  fears  away  ! 

HYMN  XLIV.     C.  M. 

The  good  Man. 

XJ.APPY  the  man,  whose  cautious  steps 

Still  keep  the  golden  mein  ; 
Whose  life,  by  wisdom's  rules  well  form'd, 

Declares  a  conscience  clean. 

Not  of  himself  he  highly  thinks, 

Nor  acts  the  boaster's  part ; 
His  modest  tongue  the  language  speaks 

Of  his  still  humbler  heart. 

What  blessings  bounteous  heaven  bestows, 

He  takes  with  thankful  heart  : 
With  temperance  he  eats  and  drinks, 

And  gives  the  poor  a  part. 


(     35     ) 

To  sect  or  party  his  large  soul 

Disdains  to  be  connn'd: 
The  good  he  loves  of  every  name, 

And  prays  for  all  mankind. 

Pure  is  his  zeal,  the  offspring  fair 

Of  truth  and  heavenly  love  : 
The  bigot's  rage  can  never  dwell 

Where  rests  the  peaceful  dove. 

Not  on  the  world  his  heart  is  set, 

His  treasure  is  above  : 
Nothing  beneath  the  sovereign  good 

Can  claim  his  highest  love. 

JVeedham* 


HYMN  XLV.     C.  M. 

Consolation/or  the  Distressed, 

CxOME,  O  my  soul,  with  all  thy  care, 

And  cast  it  on  thy  God ; 
He  knows  thine  each  distressing  fear, 

And  will  sustain  thy  load. 

His  gracious  word  invites  thee  nigh 

With  all  thy  weighty  grief; 
He  will  attend  thy  mournful  cry, 

And  send  thee  quick  relief. 

Weak  as  thou  art,  approach  his  throne. 

Nor  doubt  of  aid  divine  ; 
He  makes  thy  sorrows  all  his  own, 

And  all  his  blessings  thine. 

Encourag'd  by  thy  promise,  Lord, 

I  venture  near  thy  seat ; 
O,  hear  my  cry,  fulfil  thy  word, 

Nor  spurn  me  from  thy  feet.  • 

Remove  the  burden  which  I  bring. 

The  pcnd'rous  load  I  bear, 
That  I  may  tune  my  lips  to  sinr* 

Of  thine  indulgent  care. 


(     36     ) 

HYMN  XLVI.    P.  M. 

Christ  a  Testator. 

L  ET  others  boast  their  ancient  line, 

In  long  succession  great, 

In  the  proud  list  let  heroes  shine, 

And  monarchs  swell  the  state  : 
Descended  from  the  King  of  kings, 
Each  saint  a  nobler  title  sings. 

Pronounce  me.  gracious  God,  thy  Son^ 

Own  me  an  heir  divine ; 

I'll  pity  princes  one  tue  throne 

When  I  can  call  thee  mine  ; 
Sceptres  and  crowns  unenvied  rise, 
And  lose  their  lustre  in  mine  eyes. 

Content,  obscure  I  pass  my  days, 
To  all  1  meet  unknown, 
And  wait  till  thou  thy  child  shalt  raise, 
And  seat  me  near  thy  throne  : 
No  name,  no  honours  here  I  crave, 
Well  pleas'd  with  those  beyond  the  grave- 
Jesus,  my  elder  brother,  lives, 
With  him  I  too  shall  reign, 
Nor  sin,  nor  death,  while  he  survives, 
Shall  make  the  promise  vain  ; 
In  him  my  title  stands  secure, 
And  shall  while  endless  years  endure. 

When  he  in  robes  divinely  bright 

Shall  once  again  appear, 

Thou  too,  my  sou),  shalt  shine  in  light, 

And  his  full  image  bear  ; 
Enough  ! — I  wnit  th'  appointed  day  ; 
Hiess'd  Saviour,  haste,  and  come  away. 

Gruttcndcn* 


(    37    ) 

HYMNXLVn.    CM. 

Forgiveness  of  Injuries 

J  ESUS,  cement  our  hearts  as  one> 

And  bury  all  complaints ; 
May  naught  divide  us  from  thyself, 

Or  from  thy  honoured  saints. 

O  may  we  feel  the  flame  of  love 

In  ev'ry  bosom  burn  ; 
Rejoice  with  those  that  do  rejoice, 

And  mourn  with  those  that  mourn ■ 

Lord,  may  our  souls  for  ever  be 

To  evil  tempers  dead ; 
Make  us  more  gentle,  meek,  and  mild^ 

More  like  our  glorious  Head. 

Never  may  haughty,  furious  words 

Our  honour'd  lips  defile ; 
Contention  we  would  ne'er  promote, 

But  strive  to  reconcile. 

Long  suff'ring,  courteous,  loving,  kUldj 

We  ever  wish  to  be, 
Just  like  the  lovely,  patient  Lamb, 

That  died  on  Calv'ry's  tree. 

Then  at  the  great  and  awful  day, 

When  Jesus  shall  appear, 
We,  as  his  saints,  shall  stand  approv'd, 

Without  a  rising  fear. 

Burnham* 

HYMN  XLVIII.    C.  M. 

Advantages  of  Death* 

IlOW  truly  bless'd  are  all  the  dead, 

Who  in  the  Saviour  die ; 
From  ev'ry  sorrow  they  are  freed, 

And  sing  above  the  sky. 

D 


(     38     ) 

There  Jesu's  beauties  they  survey, 

And  all  his  glory  prove ; 
See  him  in  full  resplendency, 

With  all  the  forms  of  love. 

Now,  Lord,  to  thee  we  look  by  faith, 

To  thy  dear  arms  we  fly ; 
Give  us  a  vict'ry  over  death, 

And  make  us  long  to  die. 

Then  to  thy  blissful  courts  above 

Our  longing  Spirits  raise  ; 
Inflam'd  with  all  the  fire  of  love, 

WeMl  burst  in  songs  of  praise. 

Praise  be  to  thee  who  came  to  save; 

Our  Lamb  for  sinners  slain  ; 
Perfume  the  chambers  of  the  grave, 

And  make  grim  death  our  gain. 

G.M. 

HYMN  XLIX.    L.  M. 

The  Unchavgeablcneas  of  Christ. 

WlTH  transport,  Lord,  our  lips  proclaim 
Th'  immortal  honours  of  thy  name ; 
Assembled  round  our  Saviour's  throne, 
We  make  his  ceaseless  glories  known. 

High  on  his  Father's  royal  seat 

Our  Jesus  shone  divinely  great, 

Ere  Adam's  clay  with  life  was  warm'd, 

Or  Gabriel's  nobler  spirit  form'd. 

Through  all  succeeding  ages  He 
The  same  hath  been,  the  same  shall  be  ; 
Immortal  radiance  gilds  his  head, 
While  stars  and  suns  wax  old  and  fade. 

The  same  his  pow'r  his  flock  to  guard, 
The  sane  his  bounty  to  reward  ; 
The  same  his  faithfulness  and  love 
To  saints  on  earth;  and  saints  above. 


(     39     ) 

Let  nature  change,  and  sink  and  die  > 
Je^us  shall  raise  his  chosen  high, 
And  fix  them  near  his  stable  throne, 
In  glory  changeless  as  his  own. 

Doddridge  0 

HYMNL.     CM. 
Winter. 

OTERN  winter  throws  his  icy  chains, 

Encircling  nature  round : 
How  bleak,  how  comfortless  the  plains, 

Late  with  gay  verdure  crown'd ! 

The  sun  withdraws  his  vital  beams, 
And  light  auyd  warmth  depart, 

And,  drooping,  lifeless  nature  seems, 
An  emblem  of  my  heart. 

My  heart,  where  mental  winter  reigns. 

In  night's  dark  mantle  clad, 
Confin'd  in  cold  inactive  chains, 

How  desolate  and  sad ! 

Return,  O  blissful  Sun,  and  bring 

Thy  soul  reviving  ray  ; 
This  mental  winter  suall  be  spring, 

This  darkness  cheerful  day. 

O  happy  state,  divine  abode, 
Where  spring  eternal  reigns  ; 

And  perfect  day,  the  smiles  of  God, 
Fills  all  the  heavenly  plains. 

Great  Source  of  light,  thy  beams  display, 

My  drooping  joys  restore, 
And  guide  me  to  the  seats  of  day, 

Where  winter  frowns  no  more. 

Steele* 


(     *°     ) 

HYMN  LI.    CM. 

The  pure  Language* 

Jl  ATHER  of  mercies,  in  thy  word 

What  endless  glory  shines  ! 
For  ever  be  thy  name  ador'd 

For  these  celestial  lines. 

Here  the  fair  tree  of  knowledge  grows. 

And  yields  a  rich  repast ; 
Sublimer  sweets  than  nature  knows 

Invite  the  longing  taste. 

O  may  these  heavenly  pages  be 

My  ever  dear  delight ; 
And  still  new  beauties  may  I  see, 

And  still  increasing  light. 

Divine  Instructor,  gracious  Lord, 

Be  thou  for  ever  near ; 
Teach  me  to  love  thy  sacred  word, 

And  view  my  Saviour  there. 

Steele. 

HYMN  LII.    C.  M. 

Memorial  of  Divine  Beneficence. 

ALMIGHTY  Father,  gracious  Lord, 

Kind  guardian  of  my  days, 
Thy  mercies  let  my  heart  record 

In  songs  of  grateful  praise. 

In  life's  first  dawn  my  tender  frame 

Was  thy  indulgent  care, 
Long  e'er  I  could  pronounce  thy  name, 

Or  breathe  the  infant  prayer. 

Around  my  path  what  dangers  rose  1 
What  snares  spread  all  my  road  ! 

No  pow'r  could  guard  me  from  my  foe? 
But  my  preserver,  God. 


(     41     ) 

How  many  blessings  round  me  shone^ 

Where'er  I  turn'd  my  eye ; 
How  many  past,  almost  unknown, 

Or  unregarded  by. 

Each  rolling  year  new  favours  brought 

From  thy  exhaustless  store  ; 
But  ah  !  in  vain,  my  labouring  thought 

Would  count  thy  mercies  o'er. 

While  sweet  reflection,  through  my  days, 
Thy  bounteous  hand  would  trace  ; 

Still  dearer  blessings  claim  thy  praise, 
The  blessings  of  thy  grace. 

Yes,  I  adore  thee,  gracious  Lord, 

For  favours  more  divine ; 
That  I  have  known  thy  sacred  word, 

Where  all  thy  glories  shine. 

Lord,  when  this  mortal  frame  decays, 

And  every  weakness  dies, 
Complete  the  wonders  of  thy  grace, 

And  raise  me  to  the  skies. 

Then  shall  my  joyful  powers  unite, 

In  more  exalted  lays, 
And  join  the  happy  sons  of  light 

In  everlasting  praise. 

Steele* 


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